li,,., 


Mm 


Mwmjkm 


m 


^\mtt 


No. 


Division 


Range 
Shelf. 


Received 


:w-:-r' 


%r^ 


'f^^. 


51 


ki 


CRITICAL  A^^)  EXPLANATOBY 

NOTES, 

ON  MANY  PASSAGES  IN  THE 

NEW  TESTAMENT, 

WHICH  TO  COMMON  READERS  ARE  HARD  TO  BE 
UNOEBSTUOD. 


ALSO^  V^, 


AN  ILLUSTRATION       V^ 


OF  THE    . 

GENLTNE  BEAUTY  AND  FORCE 

OF  SEVERAL  OTHER  PASSAGES. 


BT  EZEKIfL  J.  CHAPMAN.  A.  M, 

ttnoti  or  A  CHff&CH  OF  CHEIBT  III  BAV>TOLf  t(t  f* 


CANANDATOUA: 

rUMTfiD  B7  JAMES  D.  BUMp 
1819. 


RECOMMENDATIONS. 


THE  follovring  recommendations,  from  the  Rer.  Dr.  Fitcb,  late  Pres- 
ident of  Williamstown  College,  and  the  Rer.  Mr.  Taylor,  formerlj 
a  iVliaister  of  the  Gospel  in  Deerlield,  Mail,  will  afford  tome  evidence 
of  the  merits  of  this  work  : 

HAVING  examined  nearly  the  whole  of  the  Work  entitled,  "  Crit- 
ical and  Explanatory  JVotes,  on  difficult  passages  in  the  New  Testament^ 
by  the  Rev.  Esekiel  J.  Chapman,"  I  find  it  to  contain  the  substance  of 
the  opinions  and  expositions  of  the  best  critics  and  commentatocs, 
witii  which  I  am  acquainted,  with  original  criticisms,  remarks  and  ob- 
tervatious  of  the  Autiior,  which,  in  my  view,  manifest  close  atteotioo 
to  the  subjects,  a  critical  knowledge  of  the  original,  good  judgment 
and  soundness  in  the  faith.  The  work,  in  my  opinion,  corrects  several 
errors  in  our  common  translation  of  the  Scriptures,  throws  light  on  dif- 
ficull  passages,  and  is  calculated  (o  assist  students  in  theology,  and  pri* 
Tale  christians  in  their  endeavors  to  know  the  true  meaning  of  these 
parts  of  the  sacred  oracles.  I  can  therefore  cheerfully  recommend 
the  work  to  public  patronage.  EBENEZER  FITCH. 

If'est-Bloowfteld,  August  13,  1818. 


Having  examined  a  part  of  the  work  entitled,  "Critical  and  Ex- 
planatory Notes  on  difficult  passages  of  the  New  Testament,"  by  the 
Rer.  EzEKicL  J.  Chapman  ;  and  being  satisfied  tiiat  it  will  be  a  useful 
publication,  casliug  much  light  un  such  passages — I  do  hereby  recom« 

mend  it  to  the  patronage  of  the  public. 

JOHN  TAYLOR* 
Mendon^  August  17,  1818. 


PREFACE. 


THE  Author  of  the  following  little  work,  has  one 
request  to  raake.  It  is  :  that  previously  to  any  judg- 
ments being  passed  thereon,  his  object  in  publishing 
it  may  be  understood.  That  is,  in  short,  not  so  much 
to  instruct  the  learned  (though  he  hopes  that  some 
part  of  the  work  will  be  at  least  entertaining  to  them) 
as  to  furnish  plain  common  people  with  a  compendi- 
ous exposition  of  sucli  passages  of  Scripture,  as  they 
have  frequently  proposed  to  him,  and  he  presumes  to 
many  oiher  ministers  also,  for  explanation.  Such 
exposition  or  explanation,  may  indeed  be  found  in 
some  of  our  best  commentators,  paraphrasts,  and  crit- 
ics ;  but  their  works  are  in  general  too  expensive  to 
be  bought,  as  well  as  too  voluminous  to  be  read,  by 
the  people  in  question.  A  compendium  of  judicious 
criticism  and  of  explanatory  remarks  on  some  of  the 
most  important  difficult  passages  of  the  New  Testa- 
ment, designed  for  the  benefit,  and  adapted  to  the  un- 
derstandings, of  the  common  people,  has  long  appear- 
ed to  him  a  desideratum  in  theology.  Such  a  com- 
pendium he  has  endeavored  to  furnish.  Of  his  suc- 
cess herein,  others  better  informed  and  less  interested 
in  the  reputation  of  the  present  work  than  himself, 
must  judge.  The  author's  object  having  been  thus 
explicitly  stated,  he  hopes  that  no  considerate  reader 
will  think  it  strange,  either  that  no  more  has  been 


VI  PREFACE. 

said,  by  way  of  explanation,  on  some  of  the  many 
texts  to  which  he  has  attended,  or  that  so  little  has 
been  said  in  the  directly  devotional  strain. 

The  reflecting  reader  will  probably  think  of  many 
other  passages  in  the  New  Testament,  which  need 
some  elucidation  beside  those  inserted  in  the  present 
Work.  The  author  has  confined  himself  to  such  as 
appeared  to  him  most  important  to  be  explained. — 
With  the  Apocalypse  of  Bt.  John  he  has  had  but 
little  concern  ;  and  for  two  reasons :  almost  the  whole 
of  that  book  is  to  an  unusual  degree  symbolical,  and 
of  course  very  difficult  to  be  explained,  with  any  de- 
sirable precision,  until  tiie  great  events  therein  sym- 
bolized, shall  have  taken  place.  Besides,  the  expla- 
nation of  it,  even  if  practicable,  would  comprize  such 
a  vast  body  of  historical  facts,  &c.  that  it  could  not 
be  admitted  within  the  designed  limits  of  the  present 
manual. 

For  his  assistance  and  ultimate  success  in  prepar- 
ing the  following  work,  he  has  carefully  consulted 
some  of  tlie  best  biblical  expositors  now  in  use,  as 
well  as  some  of  the  most  approved  treatises  on  ancient 
manners  and  customs.  Human  authorities,  for  the 
confirmation  of  his  criticisms  and  remarks,  have  been 
rarely  appealed  to  in  the  body  of  the  work  ;  but  this 
was  not  because  in  general  they  could  not  be  had,  nor 
because  they  were  not  respectable ;  but  because  his 
object  already  announced,  did  not  appear  to  him  to 
render  such  a  procedure  very  necessary,  and  his  de- 
signed brevity  certainly  did  not  render  it  possible. — 
Above  all,  he  has  diligently  searched  the  Holy  Scrip- 


PREFACE.  VU 

tures  in  their  original  languages,  determining  to  think 
for  himself,  auii  asked  for  those  illuminations  of  the 
Blessed  Spirit,  without  which  our  light  is  darkness^ 
our  knowledge  ignorance,  and  our  wisdom  foll^, — 
May  »'  He  guide  us  into  all  the  truth." 

THE  AUTHOR. 


Critical  and  Eotplanatonj  Notts,  i^-c. 


MATTHEW. 

Chap.  iii.  iS.  "  He  will  burn  up  the  chaff  with 
unquencliable  fire."' — Tliis  prediction  of  Jolin  Bap- 
tist, alludes  to  the  following  practice  of  people  in  his 
days.  Having  winnowed  the  grain,  and  thus  separ- 
ated the  chaff  from  the  wheat,  they  set  lire  to  the  for- 
mer on  the  windward  side.  The  fire  in  that  case  had 
such  an  advantage  over  the  chaff,  that  it  would  not 
cease  until  the  chaff  had  been  utterly  consumed. — 
Thus  the  fire  was  unquenchable.  And  thus  iigurative- 
ly,  yet  impressively,  does  tlie  Baptist  represent  the 
worthlessness  of  hypocrites,  (for  they  in  a  spiritual 
sense  are  the  chaff)  and  also  their  complete  and  eter- 
nal ruin. 

Chap.  v.  21.  "  Ye  have  heard  that  it  hath  been 
said  by  them  of  old  tirae,'^  &c. — The  original  may  as 
well,  or  more  properly,  be  translated  tiius  :  *'  it  hath 
been  said  to  the  ancients.''  The  design  of  our  Sav-* 
iour  in  this  chapter,  appears  to  have  been  to  remind 
tlie  Jews  of  those  laws  and  prohibitions  which  the 
Lord  had  given  to  their  fathers,  as  well  as  of  those 
:;losses  and  erroneous  constructions  which  had  been 
put  upon  them  by  their  faihers  and  rabbis^ 


10 

Chap.  vi.  30.  ^'  Wherefore,  if  God  so  clothe  fb« 
grass  of  the  field,  which  to-day  is,  and  to- morrow  \% 
cast  into  the  oven,  shall  He  not  much  more  clothe  you, 
O  ye  of  little  faith?'' — From  Docts.  llussel  and 
Shaw,  we  learn,  that  on  account  of  the  extreme  scar- 
city of  fuel,  the  easterns  use  the  dry  stalks  of  herbs 
and  flowers,  of  rosemary,  and  of  various  other  plants, 
to  make  fire,  and  to  heat  their  ovens.  To  common 
readers,  casting  grass  or  herbage  into  ovens,  sounds 
strange  ;  but  such,  for  the  reason  just  mentioned,  has 
long  been  the  practice  in  Judea,  and  in  the  countries 
adjacent. 

Chap.  vi.  34.  "  Take  therefore  no  thought  for  the 
morrow." — In  the  delivery  of  this  precept,  our  Saviour 
designed  not  to  prohibit  or  discourage  absolutely  all 
care  and  concern  about  our  future  temporal  condition, 
but  merely  to  repress  solicitude  or  anxiety  inhoni  it; 
as  must  be  evident  both  from  the  precise  import  of  the 
original  verb,  which  signifies  to  take  anxious  thought, 
and  also  from  the  fact  that  such  absolute  indiiference 
would  be  altogether  inconsistent  with  the  subsistence 
of  people  in  the  present  life. 

Chap.  v.  39.  "  But  I  say  unto  you,  that  yc  resist 
not  evil ;  but  whosoever  shall  smite  thee  on  the  right 
cheek,  turn  to  him  the  other  also/*' — The  word  evil  in 
this  passage  denotes  not  the  Evil  One,  for  him  we  are 
expressly  commanded  to  resist,  (James  iv.  70  nor  the 
evil  thing  or  moral  evil  sin  ;  for  this  we  are  command- 
ed  both  to  resist  and  to  mortify  :  but  the  evil  jnan.  the 
unreasonable  and  angry  assailant.  For  proof  of  thk, 
Bt)thing  more  is  necessary  than  a  mere  attention  to  tm 


11 

wliole  passaHjc  :  •*  £  say  unto  you,  that  ye  resist  not, 
or  rather,  not  to  resist  evil ;  but  wJwsoever  shall  smite 
thee  on  the  ri^ht  cheek,  turn  to  him  the  other  also.'' 

With  respect  to  the  last  clause  of  this  verse,  it  is 
evident  tiiat  its  spirit,  rather  than  the  letter  of  it,  is  to 
he  regarded  by  us.  The  general  duty  of  exercising 
and  cultivating  a  forgiving  disposition,  in  opposition 
to  a  retaliating  and  revengeful  one,  appears  to  be  the 
who'le  of  what  our  Saviour  intended  by  this  injunc- 
tion. 

Chap.  viii.  S4?.  "And  Jesus  saith  unto  him,  see 
thou  tell  no  man  ;  but  go  tliy  way,  shew  thyself  to  the 
priest,  and  offer  the  gift  that  Moses  commanded,  for 
:i  testimony  unto  them." — The  gift  here  m6ntionodj 
denotes  tlie  gift,  or  off*ering,  of  birds  and  lambs,  as  pre- 
scribed in  I^v.  xiv.  l-3''3,  for  the  cleansed  leper.— 
These  he  was  to  offer  in  presence  of  the  Jewish  priest? 
whose  official  duty  it  was  to  pronounce  him  in  that 
case  legally  clean,  and  all  this  was  to  be  done  "for 
a  testimony  unto  them,"  i.  e.  to  the  Jews,  that  the 
leper  was  legally  cleansed.  From  the  whole  system 
of  divine  institutes,  relative  to  the  plague  of  leprosy, 
and  particularly  from  the  extreme  caution  and  dili- 
gence with  which  the  priest  was  to  proceed  in  his  ex* 
amination  of  him  suspected  to  be  the  subject  of  it,  we 
learn  how  careful  and  how  faithful  ecclesiastical  judi- 
catories should  be  in  examining  and  disciplining  the 
members  of  their  body,  and  especially  those  of  them 
whose  "  spot  is  not  the  spot  of  God's  children."  For 
tUe  loathsome  disease  of  leprosy  undoubtedly  repre- 
sents sin  the  still  more  loathsome  disease  of  the  soul. 


12 

Ouce  more  :  from  our  Lord's  particular  direction  lo 
the  healed  leper,  it  is  demonstrable  that  the  JevvisU 
dispensation  was  not  then  abolished  ;  that  on  the  con- 
trary, its  ceremonial  injunctions  remained  in  undimin- 
ished force. 

Chap.  xii.  43.  "  When  the  unclean  spirit  is  gone 
out  of  a  man,  he  walketh  through  dry  places,  seeking 
jrest  and  findeth  none/*'  &c. — From  the  expression  in 
pur  Englisii  Bible,  '*  he  walketii  through  dry  places, 
seeking  rest,''  many  readers  probably  suppose  that  the 
dispossessed  man  is  here  meant.  But  this  is  a  mis- 
take. It  is  not  the  man,  but  the  unclean  spirit  who  is 
here  figuratively  represented  as  walking  through  dry 
places,  seeking  rest,  and  finding  none.  One  proof  of 
this  is,  that,  in  tlie  original  Greek,  the  participles  ren- 
dered seeking,  having  come,  are  in  the  neuter  gender, 
and  must  of  course,  according  to  the  rules  of  syntax^ 
agree  with  the  antecedent — pneuma,  spirit. — This 
passage  is  sometimes  used  to  disprove  the  doctrine  of 
the  saints'  final  perseverance  ;  but  that  it  is  of  no  force 
at  all  for  this  purpose,  is  very  evident :  for  not  only  does 
the  passage  treat  exclusively  of  such  demoniack  pos- 
sessions as  were  peculiar  to  our  Saviour's  time,  but  al- 
so, it  is  wholly  silent  as  to  any  good  spirit's  having 
ever  been  in  the  man.  For  surely  to  prove  that  the 
man  ever  fell  from  a  state  of  grace,  it  must  be  made 
to  appear  that  he  ever  had  the  root  of  the  matter  in 
him  (for  no  man  can  fall  from  or  lose  that  which  he 
never  had),  and  that  this  may  be  made  to  appear,  some- 
thing more  must  be  proved  than  merely  that  the  evil 
spirit  left  him. — The  parable  before  us  is  also  appli- 
cable to   tlifi  Jews   as  a  nation ;  for  the  Saviour  ejf- 


F 


18 

pie.ssly  applied  it  to  them.  For  havio^  remarked  \\\0. 
the  evil  spirit  went  and  took  witli  himself  seven  olhef 
spirits,  more  wicked  than  himself,  and  thus  fortifted, 
re-entered  his  old  habitation,  He  added,  "even  so 
shall  it  he  also  unto  this  wicked  s;eneratiov.''  And 
as  applied  to  them,  it  denotes  that  the  hosts  of  hell 
and  powers  of  darkness,  perceiving  that  they  were 
unable  to  withstand  the  artillery  of  truth,  as  m.anaged 
by  John  Bajjtist,  Jesius  ('hrist  and  his  apostles,  would 
flee  for  safety  to  the.  Gentile  nations  :  places  which  had 
always  been  dry,  as  they  had  never  yet  been  watered 
from  the  "  river  of  God.*'  There,  Iiowever,  they 
would  l)e  as  unable  to  find  rest  as  before,  for  the  apos- 
ties  would  surely  "  search  them  out  through  all  the 
thousands  of  Israel  y'  yea,  as  the  triumph  of  the  Gos- 
pel among  the  Gentiles  vtould  be  both  more  decisive 
and  more  general  than  it  had  been  among  the  Jews, 
the  evil  spirit  would  perceive  himself  to  be  in  great- 
er danger,  and  be  more  alarmed  tlian  before,  and 
would  accordingly  return  with  sevenfold  rage  and  vi- 
olence to  his  former  possession — the  Jewisli  nation  ; 
a  prediction  which,  with  awful  exactness,  has  been  fuK 
filled  ujjon  that  devoted  people. 

Chap.  xiv.  S6.  "  The  disciples  >vere  troubled, 
saying.  It  is  a  spirit,^'  i.  e.  a  spectre,  an  apparition, 
for  the  original  word  is  not  pnkuma,  but  phantasma. 

Chap,  xviii.  6.  ^^  Whosoever  therefore  shall  of- 
fend one  of  these  little  ones  that  believe  in  me,  it  were 
belter  for  him  that  a  millstone  were  hung  about  his 
neck,  and  tJiat  he  were  drowned  in  the  depth  of  the 
sea." — The  first  and  most  common  meaning  of  <h« 


1* 

English  word  offend,  is  to  irritate — to  make  angry. 
But  the  original  word  here  used^  signifies  to  cause  one 
to  fall,  by  laying  a  stumbling  block  before  him.  The 
expression,  of  hanging  a  mill-stone  about  one's  neck, 
and  thus  drowning  him  in  the  midst  of  the  sea,  alludes 
to  a  mode  of  punishment  sometimes  used  among  thej 
Jews.  But  our  Saviour  did  not  mean,  that,  of  even  a 
more  tremendous  punishment  than  this,  a  person  would 
be  worthy,  merely  because  he  should  happen  to  dis- 
please one  of  his  disciples  :  But  the  denunciation  in 
this  passage  is  manifestly  levelled  only  against  such 
as  should,  whether  by  persecution  or  flattery,  or  in 
whatever  way,  become  designedly  the  instruments  of 
the  apostacy  and  ruin  of  his  followers. 

Chap,  xviii.  34.  "  And  his  Lord  was  wroth,  and 
delivered  him  to  the  tormentors  (i.  e.  prison  keepers) 
till  he  should  pay  all  that  was  due.'- — The  prisons  of 
the  ancients  were  quite  diiferent  from  ours.  Their 
prison  was  a  part  of  a  private  house,  and  commonly 
of  the  house  where  their  criminal  judges  dwelt. — 
Hence  then  we  have  the  illustration  of  Jer.  xxxvii. 
15  :  "Wherefore  the  princes  were  wroth  Avith  Jere- 
miah, and  smote  him  and  put  him  in  prison  in  the 
Tiouse  of  Jonathan  the  scribe."  Another  fact  relative 
to  the  eastern  prisons  is,  that  the  keepers  of  them  had, 
and  still,  to  a  lamentable  degree,  have  the  power  to 
treat  the  prisoners  just  as  they  please.  All  required 
of  them  was  to  produce  or  present  the  prisoners  w  hen 
they  should  be  demanded.  The  injunction  on  them 
was  not  to  treat  the  prisoners  humanely,  &c.  but  to 
keep  them  safely,  Acts  xvi.  S3.  They  might  indulge 
them  with  privileges^  or  put  them  in  irons,  throw  them 


id 

into  llie  dangeoii,  and  in  short  torment  them  according 
to  their  pleasure.  Hence  then  tiie  force  of  this  pas- 
sage :  "  delivered  him  to  the  tormentors."  Hence 
the  force  of  Jeremiah's  request,  that  he  might  not  be 
carried  back  to  the  dungeon,  lest  he  should  die — 
hence  the  energy  of  tliose  scriptures  which  speak  of 
tiie  "  sighing  of  the  prisoner."  And,  wliat  a  terrible 
emblem  is  there  here  of  the  future  misery  of  the  finally 
impenitent ! 

CiiAF.  xix.  28.  "Verily  I  say  unto  you,  that  ye 
which  have  followed  nie  in  the  regeneration,  M'hen  the 
son  of  man  shall  sit  upon  the  throne  of  his  glory,  ye 
also  shall  sit  upon  twelve  thrones,  judging  the  twelve 
tribes  of  Israel." — From  the  punctuation  in  Gries- 
bach's  edition  of  the  Greek  New  Testament,  (which 
by  the  learned  is  most  approved)  it  would  appear  that 
the  PALiNGKNESiA — tlic  regeneration  here  mentioned, 
is  to  be  understood  as  referring  not  to  Christ's  disci- 
ples, and  so  denoting  that  moral  change  which  they 
had  experienced,  but  to  the  day  when  the  Son  of  maa 
should  sit  upon  the  throne  of  his  glory — in  other 
words,  that  regeneration  in  this  place  denotes  that 
great  change  in  the  moral  world  which  will  be  effect- 
ed at  the  day  of  judgment,  when  there  shall  be  made 
a  new  heavens  and  a  new  earth ;  that  in  short,  it  is  as 
if  Christ  bad  said,  ••  Ye  who  have  followed  me  in  this 
world,  shall  on  the  great  day — that  day  of  the  restitu- 
tion of  all  things.  Acts  iii.  SI,  and  of  moral  regenera- 
tion— sit  upon  tw  elve  thrones,"  &c.  But  to  conclude 
hence,  as  it  appears  some  have  done,  that  personal  re* 
i:;eneration  (meaning   thereby  the  renovation  of  the 


If) 

heart)  does  not  take  place  in  this  world,   nor  until  thf 
day  of  judgment,  is  extremely  absurd. 

Chap.  xx.  23.  ^^But  to  sit  on  my  rigiit  liand  and 
on  my  left,  is  not  mine  to  give,  but  it  shall  be  given  to 
tbeni  for  wiiom  it  is  prepared  of  ray  Father." — The 
sentence,  "'  it  shall  be  given  to  tliem,"  is  inserted  by 
our  translators,  and  there  is  nothing  answering  to  it  iu 
the  original.  This  interpolation,  designed,  no  doubt, 
to  illustrate,  appears  greatly  to  obscure  or  rather  to 
misrepresent,  our  Saviour's  meaning :  For  as  the  pas- 
sage now  stands,  the  word  mine  seems  to  be  emphat- 
ical,  and  common  readers  would  naturally,  from  the 
whole,  infer,  that  the  privilege  of  sitting  at  Christ's 
right  hand,  fie  had  no  power  to  give  i(^  any  ; — that 
however,  it  should  be  given  (say  by  hisF'atlier)  to  them 
for  whom  it  was  prepared.  But  leave  out  the  inter- 
polation, and  tlie  true  meaning  of  the  passage  is  per- 
fectly plain — thus,  "  to  sit  on  my  riglit  hand  and  on 
my  left,  is  not  mine  to  give,  but  for  whom  it  is  prepar- 
ed of  my  Feather."  The  passage,  therefore,  when 
riglitly  understood,  does  not  at  all  contradict,  but 
rather  supports,  the  doctrine  of  our  Saviour's  divinity. 

Cha?.  xxii.  S8,  33.  »'*  Therefore  in  the  resurrec- 
tion, whose  wife  shall  she  be  of  the  seven  ?  for  they 
all  had  her.  Jesus  answered  and  said  unto  them,  ye 
■do  err,  not  knowing  the  scriptures,  nor  the  power  of 
tjod.  For  in  the  resurrection  they  neither  marry  nor 
are  given  in  marriage,  but  are  as  the  angels  of  God  in 
heaven.  But,  as  touching  the  resurrection  of  the  dead, 
liave  ye  not  read  that  w^hich  was  si)oken  unto  you  by 
frod,  saying,  I  am  the  God  of  Abraham,  and  the  God 


17 

of  Isaac,  and  tho  God  of  Jacob  ?  God  is  not  the  God 
of  the  dead,  but  of  the  living."  If  regard  be  had 
merely  to  the  etymology  of  the  word  anastasis,  it 
must  be  allowed  that  it  is  rightly  rendered  in  English, 
resurrection.  In  the  verses  now  before  us,  it  seems 
liowever  to  denote  that  state  of  being  which  succeeds 
the  resurrection,  and  which  is  commonly  called  the 
separate  state.  For  instance  the  argument :  our 
Saviour  introduceth  the  declaration  of  Jehovah  to 
Moses,  Exod.  iii.  3,  6,  as  a  proof  and  an  instance  of 
the  anastasis.  But  surely  from  the  existing  state  of 
those  patriarcJis  in  Moses'  time,  it  could  never  be 
proved  that  the  now  dead  bodies  of  men  will  rise 
again.  For  those  patriarchs  had  not  risen  again, 
and  of  course  their  case  was  neither  an  instance,  nor 
a  proof,  of  the  litei*al  resurrection.  But  it  was  both 
a  proof  and  an  instance  of  a  state  of  conscious  exist- 
ence after  death.  In  a  word,  from  this  declaration 
of  Jehovah  to  Moses,  "  I  am  tlie  God  of  Abraliam, 
Isaac,  and  Jacob," — a  declaration  made  four  hun- 
dred years  after  their  death,  the  logical  conclusion 
is  simply  and  solely  this,  viz.  :  that  those  patriarchs, 
i.  e.  their  souls,  were  then  alive.  The  conclusion 
then  is,  that  the  verses  before  us,  are  a  direct  and 
complete  proof  of  a  separate  and  a  future  state,  but 
not  of  a  corporeal  resurrection,  otherwise  than  by  im- 
plication  and  inference. 

Chap,  xxiii.  5.  "  They  make  broad  their  phy- 
lacteries, and  enlarge  the  borders  of  their  garments." 
— The  Greek  word,  translated  phylacteries,  is  der 
rived  from  phulasso,  to  keep,  to  preserve,  and  as 
here  used,  denotes  those  scrips  of  parchment  which 

c 


18 

the  Jews  wore  on  their  foreheads,  or  on  some  coo 
spicuous  part  of  their  garments,  and  on  which  were 
written  and  preserved  some  select  and  favourite  sen- 
tences of  their  law.  This  practice  was  in  conformity 
to  the  precept  in  Deut.  vi.  7 — 9;  which  they  under- 
stood in  the  literal  sense. 

Chap.  xxiv.  15.  "When  ye  therefore  shall  see 
the  abomination  of  desolation,  spoken  of  by  Daniel 
the  prophet,  stand  in  the  holy  place,"  &c. — In  Dan. 
xi.  31,  it  is  called  the  abomination  that  maketli  des- 
olate, "  SHiKKUTz  MESHOMUM.  By  the  expression 
is  intended,  generally,  the  Roman  army,  which  em- 
phatically made  desolate  by  its  ravages  and  conquests. 
It  was  called  the  abomination  of  desolation,  on  ac- 
count of  those  images  of  tlieir  idols,  which  were  en- 
graven on  their  standards,  ami  which  were  extremely 
abominable  to  the  Jews — abominable,  both  because 
generally  they  were  the  images  of  deities,  which, 
by  the  second  commandment,  the  Jews  were  ex- 
pressly prohibited  from  making ;  and  because  they 
were  the  images  of  such  detestable  deities  as  the 
Romans  worshipped. 

Chap.  xxiv.  17-  '"  Let  him  which  is  on  the 
house-top  not  come  down  to  take  any  thing  out  of  his 
house." — To  understand  this  passage,  it  must  be  re- 
membered that  the  houses  of  the  Jews  had  flat  or 
horizontal  roofs.  Hence  we  read  of  David's  "  walk- 
ing upon  the  roof  of  his  house,"  2  Sam.  xi.  2.  The 
meaning  of  our  Saviour  evidently  was,  that  those 
Jews,  who  should  happen  to  be  on  the  roofs  of  their 
houses  (whether  for  the  purpose  of  walking  or  oh 


19 

:iervation)  when  the  Roman  armies  appeared  be&re 
Jerusalem;  should  entirely  disregard  every  thing  in 
tJie  house,  however  valuable,  and,  if  they  meant  to 
save  their  lives,  go  immediately  down  at  the  outer 
stairs  and  flee  out  of  the  city. 

Chap.  xxiv.  28.  "For  wheresoever  the  carcase 
M,  there  will  the  eagles  be  gathered  together." — 
This  remark  is  undoubtedly  true  in  the  literal 'sense. 
To  a  dead,  mouldering,  putrifying  body,  not  only 
eagles,  but  other  winged  animals,  spontaneously  re- 
sort. Gen.  XV.  11.  It  is  however  sufficiently  evi- 
dent that  our  Lord  intended  that  this  remark  (which 
it  appears  was  a  kind  of  proverb  among  the  Jews) 
should  be  understood  in  some  other  than  the  literal 
sense.  For  from  the  parallel  passage  in  Luke  xvii. 
37j  it  appears  that  it  was  in  answer  to  the  disciples' 
inquiry,  "  Where  Lord  ?"  i.  e.  where  shall  these 
predicted  calamities  be  experienced  ?  To  this  inqui- 
ry, Christ  giveth  no  other  reply,  than  *'  wheresoever 
the  carcase  is,  there  will  the  eagles  be  gathered  to- 
gether.^'  The  reply  was  doubtless  appropriate,  be- 
cause it  was  Christ^s.  By  the  carcase,  therefore, 
must  be  meant  tlie  inhabitants  of  Jerusalem,  who,  as 
a  people,  were  morally  and  judicially  dead  ;  and  by 
the  eagles,  the  images  on  the  Roman  standards. 

Chap.  xxiv.  41.  "Two  women  shall  be  grinding  at 
the  mill ;  the  one  shall  be  taken,  and  the  other  left." 
— To  a  mere  English  reader,  and  to  any  one  not 
acquainted  with  ancient  manners  and  customs,  this 
prediction  of  Christ  appears  strange  and  almost  un- 
intelligible.    For  the  satisfaction  of  such  readers,  it 


no 

ehould  be  observed,  that  the  ancient  mills,  and  me- 
thod of  grinding  corn,  were  very  different  from  ours. 
Their  mills  were  hand-mills,  and  managed  by  wo- 
men. The  orientals  have  preserved  mills  of  the 
same  sort,  and  the  same  method  of  grinding,  down 
to  the  present  time.  Dr.  Clarke,  in  his  late  travels 
through  Palestine,  observed  the  same  practice  at 
Nazareth.  Two  women  sat  on  the  ground,  opposite 
to  each  other,  with  two  round  flatted  stones.  On 
the  top  was  an  aperture,  or  cavity,  where  the  corn 
was  put  in,  just  as  it  now  is  into  the  hoppers  of  our 
grist  mills.  These  stones  or  stone  mills  were  turned, 
it  seems,  with  a  sort  of  crank,  and  sometimes  pushed 
from  one  to  the  other.  In  this  manner  they  ground 
daily.  This  business  is  usually  done  in  the  morning, 
so  that  if  any  one  then  walks  out,  he  will  hear  the 
noise  of  many  of  these  mills  going  at  the  same  time. 
Hence,  by  the  way,  we  have  an  illustration  of  Jer. 
XXV.  10  :  *'  Moreover,  I  will  take  from  them  the 
voice  of  mirth,  and  the  voice  of  gladness,  the  voice  of 
the  bridegroom,  and  the  voice  of  the  bride,  the  sound 
of  the  millstones,  and  the  light  of  the  candle." 

Chap.  xxv.  36.  "  —  sick,  and  ye  visited  me." — 
The  original  word  here  used  (from  which  the  noun^ 
EPiSKOPOs,  overseer  or  bishop,  is  derived)  signifies  a 
looking  after,  overseeing,  taking  care  of,  &c.  In 
Acts  vi.  3,  the  same  word  is  rendered  "  look  out." 
It  is  only  for  such  a  visiting  of  the  sick,  that  the  final 
benediction  of  the  Saviour  will  be  pronounced.  "  Let 
him  that  readeth  understand.'^ 


SI 


MARK. 

Chap.  iii.  14.  "And  he  ordained  twelve,  that 
they  should  be  with  Him,  and  that  He  might  send 
tliem  forth  to  preach.^' — There  are  three  Greek 
words  which  are  translated  preach,  viz.  kerusso, 
KATANGELLO,  EUANGBLizo.  Thosc  who  Can  read  the 
New  Testament  in  its  original,  will  perceive,  both 
from  the  etymology  of  the  words  themselves,  and  from 
an  examination  of  those  passages  wherein  they  occur, 
that  all  tliese  are  not  perfectly  synonymous.  The 
first  and  second,  it  is  true,  are  nearly  so,  the  one  sig- 
nifying to  publish,  the  other  to  announce.  But  be- 
tween the  first  and  last,  there  is  a  wide  difference. 
And  it  appears  in  that 

1.  Kerusso  (to  publish,  to  proclaim  as  an  herald 
or  public  crier)  may  have  for  its  object  any  thing 
good  or  bad,  desirable,  or  undesirable,  as  war  or 
peace,  prosperity  or  adversity,  joy  or  sorrow  ;  but  the 
object  of  euangelizo,  is  always  something  good  and 
agreeable. 

2.  The  former,  as  is  evident  from  the  word  itself, 
supposes  a  large,  or  at  least  a  considerable,  number 
present.  But  not  so  necessarily  with  the  latter.  The 
glad  tidings  may  be  declared  to  only  one.  See  Luke, 
i.  19.  "I — Gabriel — am  sent  to  speak  unto  thee, 
and  to  show  thee  these  glad  tidings." 

Chap.  vi.  IS.  "  And  they  went  out,  and  preached 
that  men  should  repent.'' — There  are  two  words  in 
the  original  translated  repent — metanoeo  and  me- 
tamelomai.     But  these  are  not  wholly  synonymous. 


/it 

*t^e  former,  which  is  tSie  word  used  when  the  scrip- 
tures require  repentance  as  a  duty,  or  represent  it  as 
necessary,  signifies  exactly  a  change  of  the  mind, 
including  godly  sorrow  for  sin,  and  external  re- 
formation. See,  among  numerous  other  instances  of 
this  use  of  the  word,  Acts  ii.  38,  iii.  19.  xvii,  30 — 
Luke  xiii.  3,  5.  But  the  latter  denotes  mere  sor- 
row. Accordingly  w^e  find  that  when  such  a  sorrow 
is  mentioned,  as  is  emphatically  the  sorrow  of  the 
world  that  maketh  death — such  a  sorrow  as  has  for 
its  object  the  evil  consequences  of  sin,  rather  than 
the  odious  nature  of  sin  itself — the  word  used  is 
commonly  metamelomai.  See  as  instances.  Mat.  xxvii. 
S — Rom.  xi.  29 — 2  Cor.  vii.  8. — The  above  remarks 
may  be  highly  useful  to  the  reader,  particularly  in 
enabling  him  to  understand  what  the  scriptures  mean? 
when,  as  is  sometimes  the  case,  they  ascribe  repent- 
ance to  really  impenitent  sinners,  as  to  Judas. 

Chap.  xi.  13,  14.  "And  seeing  a  fig-tree  afaroif, 
having  leaves,  he  came,  if  haply  he  might  find  any 
thing  thereon  ;  and  when  he  came  to  it,  he  found 
nothing  but  leaves  ;  for  the  time  of  figs  was  not  yet- 
And  Jesus  answered  and  said  unto  it.  No  man  eat 
fruit  of  thee  hereafter  for  ever :"  with  Matth.  xxi. 
19,  "  and  presently  the  fig-tree  withered  away." — 
The  attentive  reader  naturally  inquires,  why  should 
Jesus  curse  the  fig-tree  for  its  barrenness,  when,  as 
appears  from  the  passage  itself,  the  time  of  figs,  or  of 
its  bearing  figs,  had  not  yet  come  ?  For  "  shall  not 
the  Judge  of  all  the  earth  do  right  ?"  And  can  it  be 
right,  or  in  any  sense  allowable,  for  Him  to  reap 
where  He  has  not  sown,  and  to  gather  where  He  ha& 


not  strawed,  or  scattered, — to  expect  and  demund 
fruit  from  the  fig-tree  Avhen,  in  the  very*nature  of  the 
case,  fruit  was  impossible,  and  after  all  to  condemn 
the  tree  to  perpetual  sterilily,  merely  because  it  did 
not  do  tliat  which  it  was  impossible  for  it  then  to  do  •'' 
With  this  passage,  expositors  have  been  much  per- 
plexed. Some  have  supposed,  that  the  fig-tree  in 
question  was  of  a  peculiar  kind — in  short,  that  kind 
which  bore  at  the  same  time  figs  of  two  years  growth 
— figs  of  the  present  year  and  of  the  past.  And 
hence  they  conclude,  that  even  if  it  were  too  early  for 
figs  of  the  present  year  to  have  been  there,  still  as  it 
was  usual  with  such  fig-trecs  to  have  some  fruit  upon 
them  all  the  year  round,  so  some  figs  at  least  of  the 
preceding  year,  might  have  been  reasonably  expect- 
ed. Others  have  supposed,  that  for  the  actual  expla- 
nation of  tliis  passage,  tlie  word  gathering  ought  to 
be  understood  thus :  "when  He  came  to  it,  He  found 
nothing  but  leaves,  for  the  time  of  gathering  figs 
was  not  yet/*'  When  the  Jews  said,  "  there  are  yet 
four  months,  and  then  cometh  harvest,''  John  iv.  35 ; 
they  meant  by  tlie  harvest  the  ingathering  of  the 
harvest.  Similarly,  it  is  said,  may  the  passage  be- 
fore us  be  understood.  And  as  the  time  of  gathering 
figs  and  carrying  them  off  had  not  yet  come,  so  and 
for  this  reason,  Jesus  might  properly  have  expected 
to  find  them  still  on  the  tree.  But  there  is  another 
interpretation  of  this  passage,  far  more  simple,  and, 
I  think,  far  more  satisfactory  than  either  of  the  -pre- 
ceding :  it  should  be  remembered  that  the  word  yet 
is  inserted  by  our  translators.  In  the  original,  there 
is  nothing  corresponding  to  it.  The  phrase  in  the 
original  may  just  as  well  be  translated  thas  :  '<it  was- 


S4 

not  a  time  of  figs/'  meaning  there  were  no  figs  there, 
the  tree  did  not  bear  figs  that  season.  According  to 
this  interpretation,  the  two  last  clauses  in  verse  13 
are  indeed  synonymous ;  but  this  is  only  in  conform- 
ity :o  the  well-known  idiom  of  the  sacred  languages. 
The  above  solution  being  adopted,  and  it  is  surely 
an  allowable  one,  we  are  entirely  relieved  from  em- 
barrassment in  accounting  for  Jesus  cursing  the  fig- 
tree.  For  it  would  hence  appear  that  the  simple 
reason  why  He  cursed  the  tree,  was,  its  barrenness. 
The  tree,  it  is  true,  had  leaves  a  plenty,  and  that 
was  all.  It  was  not  with  it  a  time  or  season  of 
bearing  figs.  Although  it  had  leaves,  and  hence 
must  have  been  alive,  yet  it  was  utterly  barren  that 
year.  Hence  our  Saviour  cursed  it,  and  it  withered 
away. 

Chap.  xiii.  11.  "But  when  they  shall  lead  you, 
and  deliver  you  up,  take  no  thought  beforehand  what 
ye  shall  speak,  neither  do  ye  premeditate  ;  but  what- 
soever  shall  be  given  you  in  that  hour,  that  speak 
ye  :  for  it  is  not  ye  that  speak,  but  the  Holy  Ghost." 
— How  have  enthusiasts  wrested  this  scripture,  and 
it  is  to  be  feared  to  the  destruction  of  many !  It  has 
frequently  been  used  to  disprove  the  necessity  of 
study  in  christian  ministers — to  prove  that  they  ought 
not  to  premeditate  on  their  subjects — that  they  should 
not  give  themselves  the  trouble  of  determining,  or 
even  thinking  beforehand,  wliat  or  how  they  shall 
preach  ;  but  must  expect  and  depend  upon  a  certain 
inspiration,  or  immediate  divine  assistance,  to  be  im- 
parted at  the  moment  they  enter  the  place  of  preach- 
ing, and  to  be  continued  so  long  as  they  are  there  ! ! 


«5 

The  true,  the  whole  meaning  of  this  passage  may  be 
easily  understood  by  comparing  it  with  the  parallel 
one  in  Matth.  x.  17 — 20:     "But  beware  of  men; 
for  they  will  deliver  you  up  to  the  councils,  and  they 
will  scourge  you  in  their  synagogues.     And  ye  shall 
be  brouglit  before  governors  and  kings  for  my  sake, 
for  a  testimony  against  them  and  the  Gentiles.     But 
when  they  deliver  you  up,   take  no  thought  how  or 
what  ye  shall  speak ;  for  it  shall  be  given  you  in 
the  same  hour  what  ye  shall  speak."     A   moment's 
attention  to  the  passage  shows,  that  it  refers  solely  to 
that  defence  of  themselves  which  the  apostles  Were 
to  make  before  the  Jewish  sanhedrim,  and  Gentile 
tribunals.     Our  Lord  here  directed  his  apostles  that 
when  arraigned  before  them  on  trial  for  their  lives, 
they  should  not  be  anxious  with  respect  to  self-vin- 
dication,  assuring  them,   that  ability,    sufficient  for 
this  purpose,  would  be  immediately  imparted  to  them 
from  on  high.     This   scripture,  therefore,    is   of  no 
force  at  all,  to  support  the  groundless,  false,  and 
highly  dangerous  sentiment — a  sentiment  of  course 
embraced  by  none  but  the  ignorant — that  ministers 
may,  unless  in  extraordinary  cases,  preach  without 
study  and  previous  preparation. 


s& 


LUKE. 

Chap.  ii.  8 — 13.  *'  And  there  were  in  the  same 
country  shepherds  abiding  in  the  field,  keeping  watch 
over  their  flock  by  night.  And,  lo  !  the  angel  of  the 
Lord  came  upon  them,  and  the  glory  of  the  Lord 
shone  round  about  them  ;  and  they  were  sore  afraid. 
And  the  angel  said  unto  them,  Fear  not,  for,  behold, 
I  bring  you  good  tidings  of  great  joy,  which  shall  be 
to  all  people.  For  unto  you  is  bom  this  day,  in  the 
city  of  David,  a  Saviour,  which  is  Christ  the  Lord.'' 
— Tliia  day  is  supposed  to  have  been  the  S5th  day 
of  the  month  which  we  call  December.  The  same 
day  accordingly  has  been  by  most  Christians  termed 
Christmas  day,  in  commemoration  of  the  birth  of 
Christ.  It  should  be  remembered,  however,  that,  as 
Mosheim  observes,  the  ancient  eastern  nations  cele- 
brated the  sixth  of  January  as  tlie  day  of  the  incar- 
nation. That  day  they  called  Epiphany,  from  the 
Greek  word  epiphaneia,  signifying  manifestation, 
because  on  that  day,  as  they  supposed,  the  immortal 
Saviour  was  manifested  to  the  world.  The  interim 
between  these  two  dates  is  short — only  twelve  days  : 
so  that  still,  by  the  concurrent  voice  of  both  ancient 
and  modern  Christians,  Jesus  Christ  was  born  about 
the  last  of  December,  or  first  of  January.  But  how, 
the  unlearned  reader  may  inquire,  could  this  be  ? 
Could  shepherds  be  then  abiding  in  the  fields,  keep- 
ing watch  over  their  flocks,  and  by  night  too  ?  The 
difficulty  relative  to  this  subject  will  vanish  when  he 
recollects,  or  understands,  the  latitude  of  Judea.— 
This  is  about  31  degrees.     No  valid  objection  there- 


^7 

lore,  to  the  commonly  received  opinion  relative  to  the 
time  of  our  Lord's  incarnation^  can  arise  from  the 
fact  of  the  above-mentioned  contemporary  employ, 
ment  of  the  shepherds.  For  in  that  latitude  and  cli- 
mate shepherds  might  have  been  very  comfortable 
on  the  2ai\i  of  December,  or  6th  of  January,  while 
out  in  tiie  open  fields  attending  to  their  flocks.  This 
appears  to  be  the  proper  place  for  raising  a  decided 
testimony  against  tlie  manner  in  which  Christmas  day 
is  frequently,  and  perhaps  commonly,  spent.  He 
that  regardcth  the  day  at  all,  in  distinction  from 
other  days,  should  surely  regard  it  unto  the  Lord. 
Some  undoubtedly  do  thus  regard  it ;  but  how  many 
there  are  who  spend  the  day  in  vain  amusement,  or 
at  best  in  mere  conviviality,  and  perhaps  without 
scarcely  a  thought  of  the  glorious  event  which  was 
announced  by  the  angels  to  the  shepherds  ! ! 

Chap.  iv.  20.  "  And  when  he  had  closed  the 
book,  he  gave  it  to  the  minister,  and  sat  down.'' — 
The  word  translated  minister  in  this  passage  denotes 
not  what  in  these  days  is  commonly  meant  by  the 
term,  but  a  menial  servant,  whose  business  it  was  to 
take  charge  of  the  sacred  books.  The  same  word 
occurs,  and  is  similarly  translated  in  Acts  xiii.  5. 

Chap.  v.  37?  38.  "  And  no  man  putteth  new  wine 
into  old  bottles;  else  the  new  wine  will  burst  the 
bottles,  and  be  spilled,  and  the  bottles  shall  perish. 
But  new  wine  must  be  put  into  new  bottles,  and  both 
are  preserved." — For  the  information  of  common 
readers,  and  for  the  explanation  of  these  passages, 
it  should  be  remembered  that  the  bottles  of  the  an- 


28 

cicnts  were  very  different  from  ours.  They  were 
made  of  leather,  or  rather  of  the  skins  of  animals. — 
And  if  these  leather  or  skin  bottles  were  new  and 
strong,  they  might  preserve  in  safety  the  new  wine 
put  into  them ;  but  if  they  happened  to  be  old  and 
decaying,  the  new  wine,  still  in  a  state  of  fermenta- 
tion, would  burst  the  bottles,  and  thus  both  would 
the  former  be  wasted,  and  the  latter  utterly  destroy- 
ed. No  man,  therefore,  of  any  sense,  would  put 
new  wine  into  old  bottles.  Thus  much  for  the  lite- 
ral meaning  of  the  passages.  From  the  connexion 
it  is  evident  that  the  spiritual  meaning  of  our  Sav- 
iour was,  that  it  would  be  wholly  improper  and  in- 
jurious to  impose  on  his  disciples,  as  yet  weak  and 
but  little  experienced  in  the  divine  life,  such  severe 
mortifications,  and  rigorous  observances,  as  in  obe- 
dience to  the  mandates,  and  in  conformity  to  the  ex- 
ample of  their  master,  John's  disciples  practised. 

Chap.  vi.  12.  *'  And  it  came  to  pass  in  those 
days,  that  he  went  out  into  a  mountain  to  pray,  and 
continued  all  night  in  prayer  to  God." — That  our 
Saviour's  animal  frame  should  have  been  so  far  in- 
vigorated, and  his  devotional  spirit  so  continued,  as 
that  he  might  m  fact  have  prayed  all  nighty  either 
mentally  or  vocally,  is  not  at  all  incredible,  espe- 
cially if  we  have  recourse  to  that  divine,  miraculous 
agency,  which,  on  another  occasion,  (Matth.  iv.  2) 
enabled  him  to  fast  forty  days  and  forty  nights  in 
succession.  At  the  same  time,  from  this  passage  it 
is  by  no  means  certain  that  he  did  thus  pray.  The 
word  PROSEUCHEE,  signifies  sometimes,  both  in  the 
l^oJy  scriptures  and  in  other  writings,  an  oratory,  a 


»9 

prayer-honse,  or  place  of  prayer.  Of  these  the  Jew8 
luid  many,  and  the  pious  among  them  frequently  re- 
sorted thereto  for  devotional  exercises.  They  were 
open  at  the  top,  were  surrounded  with  trees,  and  fre, 
quently  situated  near  to  some  sea  or  river.  Acts  xvi. 
13.  And  such  is  probably  the  import  of  the  word 
in  this  passage.  The  sense  of  the  passage  then  may 
be  this  :  Jesus  went  out  into  a  mountain  to  pray,  and 
continued  all  night  in  a  place  of  prayer ;  where  un- 
doubtedly he  was  employed  the  greatest  part  of  the 
time  in  devotional  exercises. 

Chap.  vii.  28.  "For  I  say  unto  you.  Among 
those  that  are  born  of  women  there  is  not  a  greater 
prophet  tlian  John  the  Baptist ;  but  he  that  is  least 
in  the  kingdom  of  God  is  greater  than  he." — If  this 
passage  might  be  allowed  to  speak  for  itself,  human 
exposition  would  be  unnecessary,  because  in  that 
case,  it  would  explain  itself.  It  is  true,  that  in  the 
parallel  place  in  Matth.  xi.  11,  the  word  yrophet  is 
not  found,  but  even  there  it  is  evidently  understood. 
Greatness  is  of  two  kinds  :  greatness  in  the  sight  of 
God,  and  greatness  in  the  sight  of  men.  The  former 
of  these  is  unquestionably  here  meant.  But  this  also 
is  two-fold,  personal  and  official.  Both  of  these  may 
have  been  intended,  by  our  Saviour,  in  this  his  dec- 
laration, but  the  last  is  principally  meant.  Sefe  Luke 
i.  15 — 17.  By  the  kingdom  of  God  here  mentioned, 
or  as  it  is  in  Matth.  xi.  11,  "  kingdom  of  heaven,'' 
is  meant,  this  kingdom  under  its  new,  or  as  it  is 
commonly  called,  Christian  dispensation.  In  short, 
the  meaning  of  the  declaration  before  us  is  obviously 
this,  viz.  that,  as  prophets  or  teachers,  none  antece- 


30 

dent  to  John  had  been  superior  to  him,  as  none  had 
greater  light  and  knowledge,  and  none  had  been  sent 
on  a  more  honorable  and  important  embassy  (for  he 
was  the  immediate  precursor  of  our  Lord,  and  sent 
directly  to  prepare  his  way) — but  yet  that  the  least 
true  prophet  or  teacher,  under  the  much  more  lu- 
minous dispensation  of  Christ,  would,  in  the  before 
mentioned  respects,  be  superior  to  even  John  the 
Baptist.  And  hence,  by  the  way,  it  is  very  evident, 
that  John  Baptist  did  not  come  under  the  Christian 
dispensation. 

Chap.  xii.  35.  "  Let  your  loins  be  girded  about, 
and  your  lights  burning." — ^^Phe  ancient  Orientals 
were  in  the  habit  of  wearing  long,  loose,  and  flow- 
ing garments.  Whenever,  therefore,  they  had  to  do 
any  business  which  required  strength  and  much 
activity,  it  would  be  necessary  for  them  to  tie  and 
tuck  up  those  garments  ;  otherwise  they  must  prove 
to  them  a  very  serious  impediment.  Accordingly  we 
find  that  in  such  a  case  they  thus  did.  See  1  Kings, 
Kviii.  46  ;  2  Kings,  iv.  29  ;  Job,  xxxviii.  3 ;  Jer.  i. 
17,  &c.  The  phrase  "  lights  burning,''  relates  to 
the  preparation  which  servants  were  to  make  for 
their  masters,  on  their  return  from  nocturnal  feasts, 
especially  marriage-feasts.  See  ver.  38,  and  Matth. 
XXV.  1 — 10.  This  direction  of  our  Lord,  considered 
as  thus  allusive,  is,  therefore,  replete  with  meaning 
and  energy,  and  reminds  us,  that  like  the  children  of 
Israel,  Exod.  xii.  11,  we  should  be  in  continual 
readiness  for  marching,  and  that  we  should  be  very 
careful  to  cast  away  from  ourselves  all  those  trans- 
gressions;  as  well  as  not  to  entangle  ourselves  with 


31 


any  of  tliose  worldly  cares,  which  would  prevent  or 
impede  tlie  prompt  discharge  of  our  duty — and  that 
with  our  liglits  or  lamps  thus  burning,  we  should  be 
ilways  ready  for  the  arrival  of  our  Lord. 


Chap.  xiii.  24.  *•' Strive  to  enter  in  at  the  strait 
gate ;  for  many,  I  say  unto  you,  will  seek  to  enter 
in,  and  shall  not  be  able." — The  Greek  word  trans- 
lated strive,  signifies  to  agonize,  to  be  in  an  agony  ; 
lid  of  course  very  impressively  represents  the  ear- 
nestness, the  vehemence,  the  violence,  Matth.  xi.  12, 
with  which  we  should  seek  the  kingdom  of  God. 
But  how  are  we  to  understand  the  last  part  of  :he 
verse,  *^  for  many,  I  say  unto  you,  will  seek  to  enter 
in,  and  shall  not  be  able,"  or  shall  not  prevail? 
Do  we  not  read,  "  seek  and  ye  shall  find — he  that 
"-eeketh  findeth?"  Our  Lord  might  have  meant  by 
the  expression,  that  many  would  seek  to  enter  in  by 
Avrong  ways,  or  certainly  not  by  the  right  way  ;  for 
observe,  he  doth  not  say  that  they  will  agonize  for 
this  purpose.  But  what  he  principally  meant,  was, 
that  they  would  (in  their  way)  seek  to  enter  in  when 
it  should  be  too  late,  and  hence  should  not  be  able. 
Tliat  such  was  most  directly  his  meaning,  is  ©\'ident 
from  his  words  immediately  following :  "  When 
once  the  master  of  the  house  is  risea  up,  and  has 
shut  to  the  dour,  and  ye  begin  to  stand  without,  and 
to  knock  at  the  door,  saying,  Lord,  Lord,  open  unto 
us ;  and  he  shall  answer  and  say  unto  you,  I  know 
you  not  whence  ye  are."  Let  none,  therefore,  forget 
that  note  is  the  accepted  time,  that  now  is  the  day  of 
ialvation. 


Chap.  xiii.  33.  "  —  it  cannot  be  that  a  prophet 
perish  out  of  Jerusalem." — But  why  might  not  a 
prophet,  as  easily  as  any  other  person,  perish  out  of 
Jerusalem  ?  It  should  be  remembered  that  in  Jeru- 
salem the  stated  sessions  of  the  Jewish  sanhedrim 
were  holden.  Before  that  august  body,  prophets, 
suspected  of  heresy  or  wickedness,  were  arraigned, 
and  if  found  guilty,  were  by  them  adjudged  to  death, 
at  or  near  Jerusalem. 

Chap.  xv.  18.  ^^  I  will  arise  and  go  to  my  father, 
and  will  say  unto  him,  father,  I  have  sinned  against 
heaven,  and  before  thee." — The  only  remark  I  shall 
make  on  this  passage  is,  that  it  seems  suflRciently  to 
justify  the  use  of  such  expressions  as  these:  "re- 
bellion against  heaven,  addresses  to  heaven,  assist- 
ance of  heaven,"  &c.  Many  object  to  such  express- 
ions on  the  ground  that  they  savor  too  much  of  hea^ 
thenism.  Indeed  they  may  be  used  too  frequently 
and  too  loosely.  But  when  we  use  them  understand- 
ingly  and  reverently,  or,  in  short,  as  not  abusing 
them,  we  have  scriptural  warrant  for  our  practice. 
See,  beside  this  passage,  Psal.  Ixxiii.  9  :  "  They  set 
their  mouth  against  the  /?eai'ews,"  i.  e.  against  God. 
Dan.  iv.  26  :  "  —  thy  kingdom  shall  be  sure  unto 
thee,  after  that  thou  shalt  have  known  that  the  heav- 
ens do  rule,"  i.  e.  Jehovah  doth  rule. 

Chap.  xvi.  8,  9.  "  And  the  Lord  commended  the 
unjust  steward,  because  he  had  done  wisely  :  for  the 
children  of  this  world  are  in  their  generation  wiser 
than  tlie  children  of  light.  And  1  say  unto  you, 
Make  to  yourselves  friends  of  the  mammon  of  un- 


88 

righteousness ;  tliat  when  ye  fail,  they  may  receive 
you  into  everlasting  habitations. '^ — The  lord,  i.  e. 
the  rich  man,  mentioned  in  verse  1,  commended  the 
unjust  steward.  He  did  not  approve  of  him  as  thougli 
he  had  done  wisely,  for  he  had  no  right  thus  to  dis- 
pose of  his  master's  property,  hut  commended,  prais- 
ed, applauded  him,  because  he  had  done  wisely ,  i.  e. 
for  himself — ^'  for  the  children  of  this  world  are  in 
their  generation  wiser  than  the  children  of  light." 
The  meaning  is,  that  worldly  men  are  more  prudent 
in  forming,  and  more  energetic  and  persevering  in 
executing  plans  to  obtain  the  riches  and  honors  of 
this  transitory  world,  than  Christians  are  to  secure 
an  interest  in  the  durable  riches  and  everlasting  hon- 
ors of  heaven.  Alas,  how  true  is  this !  But  what 
can  be  the  meaning  of  verse  9  :  *'  And  I  say  unto 
you,  make  to  yourselves  friends  of  the  mammon  of 
unrighteousness,  that  when  ye  fail,  they  may  receive 
you  into  everlasting  habitations'^  ?  Mammon  means 
riches.  The  phrase  "  mammon  of  unrighteousness," 
is  an  hebraism  for  unrighteous  mammon  or  riches, 
so  called  because  tliey  are  often  gotten  unrighteous- 
ly, as  well  as  unrighteously  and  injuriously  used. 
With  tliis  mammon  of  unrighteousness  we  are  to 
make  to  ourselves  friends,  that  when  we  fail,  they 
may  receive  us  into  everlasting  habitations,  i.  e.  with 
the  right  use  of  the  things  of  this  world,  we  should 
do  good,  especially  to  the  poor  and  needy — should 
be  like  Job,  eyes  to  the  blind,  and  feet  to  the  lame  ; 
that  when  we  die  and  leave  this  present  world,  these 
our  worthy  friends,  who  have  been  relieved  by  our 
charities,  especially  those  of  them  who  have  died  be* 
fore  us,  may  receive  us  into  everlasting  habitations— » 

E 


34 

into  heavenly  mansions.  Some  suppose  that  the  pro- 
noun they,  in  the  last  part  of  this  verse,  denotes  God, 
Christ,  the  angels,  &c.  It  is  undoubtedly  true,  that 
all  holy,  buper-human  beings,  will  cordially  receive 
good  people  into  their  house,  not  made  with  hands, 
eternal  in  the  heavens.  At  the  same  time  it  must  be 
admitted,  that  the  parallelism,  between  the  literal 
and  spiritual  meaning,  is  much  better  preserved  by 
the  construction  which  I  have  given,  than  by  that 
last  mentioned.  For  it  should  be  remembered,  that 
the  persons  who  received  the  unjust  steward  into 
their  houses,  were  the  very  same  who  had  been  the 
objects  of  his  profuse,  though  unjustifiable,  benefi- 
cence. 

Chap,  xviii.  la.  *^I  fast  twice  in  the  week.'' — In 
a  late  and  excellent  treatise  on  Jewish  customs,  it  is 
stated,  that  the  two  days  of  fasting  among  the  Phari- 
sees were  Thursday  and  Monday,  or  the  second  and 
fifth  days  of  the  week — on  Thursday  in  memory  of 
Moses  going  up  to  Mount  Sinai,  and  on  Monday  in 
memory  of  his  coming  down  from  thence. 

Chap.  xx.  18.  "  Whosoever  shall  fall  upon  that 
atone  (this  stone,  Matth.  xxi.  44)  shall  be  broken  '^ 
but  on  whomsoever  it  shall  fall,  it  will  grind  him  to 
powder.'' — This  passage  is  supposed  to  refer  to  the 
two  modes  of  punishment  used  among  the  Jews. — 
The  one  was  by  letting  the  criminal  fall  from  an 
eminence  on  a  stone  beneath — the  other  by  letting  a 
stone  fall  on  him,  i.  e.  on  his  head.  These  two  sorts 
of  punishment,  in  fact,  existed  among  them  ;  and  the 
latter  was  considered  as  by  far  the  most  terrible. 


8« 

because  of  course  most  fatal.  He  that  fell  on  the 
stone,  would  thereby  be  terribly  bruised  and  tor- 
mented ;  but  on  whomsoever  the  atone  should  fall> 
instant  death  was  his  portion — "  it  would  grind  him 
to  powder."  Christ  here  referreth  to  himself,  as  by 
way  of  eminence,  the  stone — the  tried  corner  stone, 
mentioned  by  Isaiah  and  David — and  is  supposed 
hereby  to  illustrate  the  certain  doom  of  two  sorts  of 
persons.  Those  who  should  fall  upon  him  in  pres- 
ent unbelief,  and  persecution ;  and  finally  in  cruci- 
fying him,  would  be  broken — terribly  punished — 
with  the  loss  of  spiritual  privileges,  and  with  griev- 
ous temporal  calamities,  in  the  approaching  de- 
struction of  Jerusalem  (wherein,  as  Josephus  says, 
1,100,000  Jews  lost  their  lives) — but  a  still  more 
terrible  punishment  awaited  those  on  whom  this 
mighty  stone  should  fall,  in  his  final  and  tremendous 
wrath.  It  would  "  grind  them  to  powder."  There- 
fore, "  Kiss  the  son  lest  he  be  angry,  and  ye  per- 
ish from  the  way,  when  his  wrath  is  kindled  but  a 
little." 


86 


JOHN. 

Chap.  i.  16.  *^  And  of  his  fulness  have  all  we 
received,  and  grace  for  grace." — The  last  clause  of 
this  verse,  which,  indeed,  is  the  only  part  of  it  that 
requires  explanation,  has  been  variously  understood 
and  interpreted.  Believers  are  here  said  to  receive 
from  the  fulness  of  Christ  grace  for  grace.  What 
can  be  the  precise  meaning  of  this  expression? — 
Without  mentioning  all  the  constructions  of  this 
phrase,  which  have  been  adopted  by  dift'erent  ex- 
positors, I  sliall  merely  suggest  that,  which,  in  con- 
sequence of  mature  deliberation,  appears  most  rea- 
sonable. This  will  be  done  in  the  following  para- 
phrase :  From  the  abundant  fulness  that  is  in  Christ, 
the  incarnate  word,  have  all  we  believers  receive^ 
spiritual  supplies  in  great  profusion,  and  variety — and 
particularly  grace  for  grace,  i.  e.  there  is  grace  in  us 
answerable  to  grace  in  him — we  have  the  same  sort  of 
dispositions  as  he  had.  He  had  them  indeed  with- 
out measure^  but  we  in  measure,  and  we  are  hereby 
conformed  to  the  image  of  him,  who  is  "the  first-born 
among  many  brethren.''     Horn.  viii.  29. 

Chap.  iii.  3.  *^^  Jesus  answered  and  said  unto  him. 
Verily,  verily,  I  say  unto  thee,  except  a  man  be  bora 
again,  he  cannot  see  the  kingdom  of  God." — The 
Greek  word  anothen,  here  translated  again,  properly 
signifies /Vom  above,  and  is  accordingly  thus  translated 
in  verse  81  of  this  chapter.  The  word  man,  in  this 
passage,  is  generic — intending  neither  males  of  one 
a^e  to  the  exclusion  of  those  of  another,  nor  indeed 


9T 

the  male  sex  to  the  exclusion  of  the  female,  but  man, 
kind  generally.  In  proof  of  this  it  may  be  observed, 
that  the  corresponding  Greek  word  Tis,is  thus  generic 
signifying  exactly,  any  one.  From  the  whole  there- 
fore,  we  may  collect  the  following  most  important 
truths — that  to  enjoy  eternal  happiness,  a  spiritual 
change  is  necessary  ;  that  this  is  necessary  for  every 
one,  for  the  merely  moral  as  well  as  for  the  openly 
profane  ;  and  that  for  the  production  of  this  change, 
supernatural  influence  is  necessary. 

Chap.  iv.  20.  '^  Our  fathers  worshipped  in  this 
mountain  ;  and  ye  say,  that  in  Jerusalem  is  the  place 
where  men  ought  to  worship." — To  understand  the 
import  of  this  remark  of  the  Samaritan  woman,  it  is 
requisite  to  recur  to  a  few  facts  in  sacred  history.  It 
should  however  be  first  observed,  that  Mount  Gerizim 
was  the  mountain  to  which  this  woman  here  refers/!^ 
Near  to  this  mountain  the  patriarchs,  and  particularly 
Jacob,  erected  altars.  Gen.  xxxiii.  20,  &c.  and  from 
it  Moses  pronounced  the  blessing,  Deut.  xxvii.  X^^  * 
There  was  not  however,  any  temple  erected  there  uii-V 
til  the  time  of  Sanballat,  the  well  known  contempoNsJ 
rary  and  adversary  of  Nehemiah.  From  Josephus 
we  learn,  that  this  Sanballat,  finding  himself  unable 
to,  prevent  the  re-building  of  the  Temple  by  Nehemi- 
ah,  determined  to  build  another  of  his  own.  He  was, 
it  seems,  resolved  to  prevent  the  performance  of  di- 
vine worship,  especially  of  sacrificial  worship,  a^  Jeru- 
salem  ;  and  if  he  could  not  accomplish  his  object  in 
one  way,  he  resolved  to  do  it  in  another.  If  the  tem- 
ple must  be  built  on  Mount  Zion,  he  would  build 
another  on  Mount  Gerizim.     Hence^  as  he  supposed, 


SH 

the  people  would  become  divided,  and  thus  his  dar- 
ling object  would  be,  at  least  in  part,  accomplished. 
Accordingly  through  his  instrumentality  a  temple  was 
built  on  the  Mount  Gerizira.  And  these  two  temples 
stood,  in  a  state  of  mutual  rivalry  and  opposition,  for 
about  S30  years  ;  and  until  Thircanus,  an  high  priest 
of  the  Jews,  destroyed  the  one  on  Mount  Gerizim. 
But  as  long  as  this  temple  stood,  the  Samaritans  re- 
sorted to  it  for  worship  ;  and  even  after  it  was  des- 
troyed, and  no  vestige  of  the  edifice  itself  was  visible, 
its  very  site  was  considered  as  holy  ground,  and  was 
accordingly  resorted  to  by  the  Samaritans  for  devo- 
tional purposes.  Hence  then  the  remark,  and  hence 
the  meaning  of  the  remark  of  the  Samaritan  woman  : 
*'  Our  fathers  worshipped  in  this  mountain^ — But 
still  the  Jews  believed  that  divine  worship  ought  to 
be  performed,  and  that  especially  sacrifices  ought  to 
be  offered,  at  Jerusalem.  And  this  opinion  they,  it 
seems,  considered  as  sufficiently  supported  by  such 
passages  as  1  Kings  xi.  33,  &c.  The  truth  is  that 
both  these  sorts  of  people  had  been  in  an  error — the 
wie  for  ascribing  too  much,  and  the  other  too  little, 
importance  to  Jerusalem,  and  to  worship  as  there 
performed.  For  although  we  read  that  "  the  Lord 
said  to  David,  and  to  Solomon  his  son.  In  this  house, 
and  in  Jerusalem,  which  I  have  chosen  out  of  all  the 
tribes  of  Israel,  will  I  put  my  name  forever,"  2  Kings 
xxi.  7?  yet  this  could  not  have  been  meant  to  intimate 
that  any  other  place  or  temple  was  in  itself  unholy,  or 
that  worship  elsewhere  performed  could  have  been 
for  that  reason  unacceptable.  Still  less  ground  could 
there  have  been  for  the  belief  in  the  exclusive  holiness 
of  any  particular  temples  or  places  since  the  advent  of 


<|je  Messiah,  as  the  darkness  then  passed  away  and 
the  true  light  shined.  Hence  said  our  Lord  to  the 
woman,  "  woman  believe  me,  the  hour  eoraeth  when 
ye  sliall  neither  in  this  mountain  nor  yet  at  Jerusalem 
worship  the  Father — The  hour  cometh,  and  now  is, 
when  the  true  worshippers  shall  worship  the  Father 
in  spirit  and  in  truth  :  for  the  Father  seeketh  such  to 
worship  Him." 

Chap.  v.  31.  ^'If  I  bear  witness  of  myself,  my 
witness  is  not  tnie.'' — It  is  difficult  to  see  why  any 
man,  and  especially  the  "  Faithful  and  true  Witness," 
might  not  speak  the  trulh  respecting  himself  as  well 
as  of  any  other  person  or  thing.  The  meaning  of 
Christ  therefore,  must  have  been,  "  If  I  ovli/  bear 
witness  of  myself,  my  testimony  is  not  sufficient,"  i.  e. 
is  not  what  your  law  requires  ;  for  that  requires  at 
least  two  or  three  witnesses  ;  and  if  this  number  were 
necessary  for  the  condemnation  of  a  criminal,  Deut. 
xvii.  6,  undoubtedly  it  must  be  to  prove  the  divine 
mission  of  a  prophet.  That  the  word  true  in  this 
verse  means  sufficient,  and  that  our  Lord  here  refer- 
red to  the  above  mentioned  requisition  in  the  Jewish 
'aw,  further  appears  from  his  proceeding  to  mention 
three  witnesses  in  his  favor — that  of  his  Father,  verses 
.i2,  37  ;  that  of  John  Baptist,  verse  33 ;  and  that  of 
his  own  works,  verse  36. 

Chap.  xvi.  13.  "  Howbeit  when  he,  the  Spirit 
of  truth,  is  come,  he  will  guide  you  into  all  truth." — 
In  the  original  the  definite  article  is  used — it  is  teen 
ALETHEiAN.  The  English  translation  then  f  re,  ought 
to  have  been,  "  into  all  the  truth."     The  necessity  of 


40 

this  interpretation  appears  not  only  from  the  circum- 
stance  just  mentioned,  but  also  from  another  fact 
equally  undeniable,  viz.  that  it  surely  is  not  the  office 
work  of  the  holy  Spirit  to  lead  into  truth  and  science 
of  all  kinds.  The  ordinary  influences  and  teachings 
of  the  Holy  Ghost,  have  no  concern  with  any  other 
truth  than  evangelical. 

Chap.  xix.  11.  *' Jesus  answered.  Thou  couldest 
have  no  power  at  all  against  rae  except  it  were  given 
thee  from  above  :  therefore  he  that  delivered  me  unto 
thee  hath  the  greater  sin." — The  alone  difficulty  at- 
tending this  passage  is  caused  by  the  word  therefore. 
For  the  inquiry  arises,  how  could  the  circumstance 
that  all  Pilate's  power  against  Christ  was  given  him 
from  above,  be  a  reason  why  he  that  delivered  Christ 
to  Pilate  had  greater  sin  in  than  aifair  that  he  ?  The 
general  import  of  this  our  Saviour's  declaration  is  ob- 
vious. He  herein  implicitly  reproved  Pilate  for  his 
arrogance  in  pretending  to  so  mu6h  power  against 
Him,  and  remindeth  him  that  all  this  power  was  giv- 
en him  from  above.  This  phrase  is  by  some  referred 
to  God.  And  unquestionably  it  must  be  admitted  as 
a  general  trutli,  that  all  the  power  which  the  Roman 
governor  had  and  exercised  against  the  Son  of  God, 
was  given  him  originally  and  ultimately  from  Jehovah, 
to  whom  power,  and  all  power  belongeth,  Ps.  xlii.  11. 
But  whether  this  were  the  truth  which  Christ  here, 
meant  to  express,  may  well  be  questioned.  It  seems 
most  natural  to  refer  the.  words  from  above,  as  here 
used,  to  the  Jewish  sanhedrim.  That  body  might 
proi)erly  have  been  said  to  be  from  above,  not  only 
because  the  temple,  the  place  of  its  assembling,  was 


both  higher  and  on  higher  groiiiul  than  the  pretoriuai, 
but  also,  because  that  body  itself  was  instituted  IVom 
above.  And  at  any  rate,  in  reference  to  tliat  atfair, 
and  the  tragical  event  to  which  it  was  soon  to  lead,, 
the  sanhedrim  was,  in  the  proper  sense  of  the  term, 
above  Pilate ;  for  he  acted  merely  as  an  executor  of 
their  decisions.  And  because  the  high  priest  and  his 
council  had  been  favored  with  so  many  more,  and 
such  greater  advantages  for  knowing  the  divine  will 
than  Pilate,  their  sin  was  of  course  much  greater  than 
his. 

Chap.  xx.  17.  "Jesus  saith  unto  her.  Touch  me 
not ;  for  I  am  not  yet  ascended  to  my  Father  :  but  go 
to  my  brethren,  and  say  unto  them,  I  ascend  unto  my 
Father,  and  your  Father  ;  and  to  ray  God,  and  yonr 
God." — The  question  is,  how  could  the  circumstance, 
that  Jesus  had  not  yet  ascended  to  his  Father,  be  a 
reason  why  Mary  might  not  touch  him  ?  That  this 
scripture  may  be  rightly  understood,  its  several  claus- 
es  must  be  considered  connectively.  The  following 
paraphrase  will,  as  is  believed,  illustrate  the  Sav- 
iour's meaning  :  *  Touch  me  not,  Mary,  at  present — 
i.  e.  do  not  stand  indulging  your  private  affection  to- 
wards me — for  I  am  not  yet  ascended  to  my  Father, 
as  you  see,  but  shall  yet  spend  some  further  time  on 
earth  with  my  disciples,  so  that  you  may  hereafter 
have  opportunity  to  see  and  be  familiar  with  me.  But 
for. the  present  I  appoint  you  to  other  business.  Go 
to  my  brethren,  raid  say  unto  them,  I  ascend  unto  my 
Father,  and  your  Father;  and  to  my  God,  and  your 
God.'  We  should  be  willing  to  forego  private  grati- 
lication,  wiienever  it  interferes  with  the  public  good. 

F 


4^ 


ACTS. 

Chap.  i.  12.  ^'  Then  returned  tlicy  unto  Jerasa- 
lera,  from  the  mount  called  Olivet,  which  is  from  Je- 
rusalem a  sabbath-day's  journey.'' — The  sabbath- 
day's  journey  of  the  Jews  was  about  two  thousand 
cubits,  eight  furlongs,  or  in  other  words,  about  one 
mile.  Perhaps  one  reason  why  this  particular  dis. 
tance  was  assigned,  was,  that  this  was  the  distance  re- 
quired to  be  between  the  ark  and  the  camp.  Josiiua 
iii.  4.  And  as  the  tow^ns  in  Judea  were  commonly 
small,  with  respect  to  local  extent,  so  this  distance 
would  be  usually,  as  much  as  needed  to  be,  travelled 
over  by  their  inhabitants  in  order  to  reach  their  syn- 
agogues, the  places  of  their  Avorship.  There  may  be 
no  ground  for  supposing  that  the  same'  rigorous  re- 
striction, if  it  may  be  so  called,  is  now  imposed  on  us  : 
yet  surely  we  may  from  hence  lawfully  conclude,  that 
such  travelling  on  the  Sabbath  as  is  practised  by  many 
persons  at  the  present  day,  and  that  too  for  worldly 
purposes  only,  is  highly  improper  and  wrong. 

Chap.  ii.  27.  "Thou  wilt  not  leave  my  soul  in 
hell  (eis  adou),  neither  wilt  thou  suffer  thine  Holy 
One  to  see  corruption." — This  is  a  quotation  from  Ps. 
xvi.  10.  It  is  evident  that  the  primary  reference  of. 
the  words  was  to  David  himself,  and  equally  so,  from 
St.  Peter's  application  of  them  in  Acts  ii.  31,  that 
they  are  referable  principally  and  ultimately  to  Jesus 
Christ.  The  question  then  immediately  arises — in 
what  sense  are  they  in  this  application  to  be  under- 
stood ?  That  Christ  should  not  be  left  in  hell,  is  not  at 


all  incredible.  But  the  thing  implied  in  the  declara- 
tion, viz.  that  Christ,  or  Christ's  soul,  was  once  tjiere, 
creates  the  difficulty.  The  following  remarks  may 
be  useful,  especially  to  common  readers  : — There  are 
t\v(»  Greek  words  which  are  translated  hell — hadees 
and  GEHENNA.  I5ut  their  precise  signification  is  very 
diilerent.  Hadees  or  Adees,  is  derived  from  a  and 
cideo,  and  means  of  course,  invisible.  It  is  synony. 
mous  with  the  Hebrew  sheole^  Hadees  denotes 
sometimes  :he  grave,  but  more  commonly  the  state  of 
the  dead,  or  the  region  and  state  of  separate  sj)irits 
after  death  ;  whether  that  state  be  a  state  of  happinesf 
or  of  misery.  To  the  rich  man,  Luke  xvi.  23, 
Hndees  was  a  state  of  misery.  We  cannot  however, 
infer,  that  he  was  in  misery  merely  because  he  Avas  in 
Hadees,  for  Lazarus  was  there  also.  But  that  the 
rich  man  was  in  misery,  we  infer  solely  from  other 
circumstances  :  other  expressions — such  as  ^'  being  in 
torments" — **'  I  am  tormented  in  this  flame,"  &c.-— 
They  were  both  in  Hadees,  1.  e.  the  state  or  region  of 
departed  spirits  ;  1)ut  to  the  one  Hadees  was  ^' joy  un^ 
speakable" — to  the  other,  "everlasting  burnings." 
But  neither  Slieole  nor  Hadees  have,  in  themsplves 
nisideredj  any  connexion  with  future  punishment,  as 
will  be  evident  to  any  one  who  will  examine,  in  the 
Hebrew  bible  and  In  the  Septuagint  translation,  the 
following  passages,  viz.  Gen.  xlii.  38,  Isa.  xiv.  9,  and 
\xxviii.  10.  See  also,  llev.  xx.  14. — But  Gehenna 
denotes  properly  the  place  of  torment.  It  is  derived 
.  from  the  Hebrevv  words  ge,  and  hinnom,  i.  e.  the  val- 
(  ley  of  Hinnom.  See  Joshua  xv.  8.  In  this  valley, 
otherwise  called  Tophet,  the  idolatrous  Israelites 
Caused  their  children  to  pass  through  the  fire  to  Mo^ 


44 

lech.  S  Kings  xxiii.  10,  &e.  From  its  having  beeu 
the  place  of  such  horrid  crimes  and  abomhiations  and 
miseries,  it  came  to  pass,  in  process  of  time,  that  the 
word  Gehenna  was  made  to  signify  the  future  state  of 
sin  and  punishment.  If  no\y  the  inquiry  be,  in  what 
sense  Ci)rist  went  to  hell,  or  in  other  words,  what  is 
meant  by  Acts  ii.  27?  the  verse  before  us,  the  reply  is 
— all  that  is  meant  by  it  is,  that  he  was,  for  a  season, 
not  in  Gehenna  the  place  of  torment,  but  in  Hadees 
the  state  of  the  dead,  or  region  of  departed  spirits. 
And  in  tliat  state  neither  his  soul  nor  body  was  lefl, 
but  he  rose  again  and  triumphed  over  the  grave. 

Chap.  vi.  1.  "  And  in  those  days  when  the  numr 
bcr  of  the  disciples  was  multiplied,  there  arose  a  mur- 
muring of  the  Grecians  against  the  Hebrews,  because 
their  widows  were  neglected  in  the  daily  minis- 
tration."— The  word  translated  Grecians  is  not  elle- 
NOWN,  but  ELLENiSTOWN,  and  denotes  of  course,  not 
the  descendants  of  Javau  or  proper  Greeks,  but  the 
Grecised  Jews,  or  as  they  are  commonly  called,  Hel- 
lenists. These  persons  used  the  Septuagint,  or  Greek 
translation  of  the  Old  Testament. 

Chap.  ix.  7?  compared  with  xxii.  9.  ^^  And  the 
men  which  journeyed  with  him  stood  speechless,  hear- 
ing a  voice,  but  seeing  no  man,''  But  in  ch.  xxii.  9, 
it  is  said,  "  And  they  that  were  with  me  saw  indeed 
the  light,  and  were  afraid ;  but  they  heard  uot  the 
voice  of  him  that  spake  to  me." — All  the  difficulty  at- 
tending  these  passages  arises  from  their  apparent  con- 
tradiction. For  in  the  first  it  is  said  that  Paul's  fel- 
low^ travellers  heard  a  voice,  and  in  the  last  that  they 


45 

heard  uot  tbe  voice.  Now  on  first  inspection,  it  is  evi- 
dent  that  either  there  is  in  reality  a  contradiction  be- 
twecn  these  two  statements — the  one  of  St.  Luke  res- 
pecting Paul,  and  the  other  of  St.  Paul  respecting 
himself,  or  the  word  akouo  (hear),  is  used  in  diifer- 
ent  senses  in  these  two  passages.  The  latter  is  un- 
doubtedly the  truth.  In  the  Greek  classics,  as  Kype 
has  shown,  the  word  akouo  is  sometimes  used  to  sig. 
nify  understanding,  as  well  as  hearing.  The  same 
word  is  so  used,  and  so  translated,  in  1  Cor.  xiv.  S. 
And  so  manifestly  is  it  to  be  understood,  in  Acts  xxii. 
9.  There  is  therefore  no  contradiction  between  these 
two  passages.  Taken  together  their  meaning  is  this  : 
Paul's  companions  heard  a  voice,  i.  e.  heard  a  noise, 
a  sound,  yea,  heard  the  voice  itself,  though  they  nei- 
ther understood,  nor  distinctly  heard  the  articulate 
words  which  were  spoken.  They  heard  the  voice, 
but  did  nut  understand  it. 

Chap.  xiv.  15.  "  —  Sirs,  why  do  ye  these  things  ? 
we  also  are  men  of  like  passions  with  you,  and  preach 
unto  you,  tliatye  should  turn  from  these  vanities  unto 
the  living  God,''  &c. — It  is  probable  that  the  most  of 
common  readers  understand  the  word  passions,  here, 
in  its  bad  sense.  For  their  information  therefore^  it 
should  be  observed,  that  it  should  by  no  means  in  this 
place  be  restricted  to  that  sense.  In  the  original,  the 
word  translated  "  of  like  passions*'  is  omoiopatheis. 
The  same  word  occurs  in  James  v.  17.  But  whether 
we  regard  the  precise  import  of  the  word  itself,  or  the 
main  scope  of  the  apostles  in  this  their  expostulation 
with  the  men  of  Lystra,  we  must  be  convinced  that 
they  meant  hereby  to    tell    them    something  more 


46 

or  other,  than  iaej-ely  that  ihey  were  depraved  rhA 
wicked  like  themselves.  It  seems  that  the  Lystrans 
at  first  supposed  that  Paul  and  Barnahas  were  some 
supernatural  celestial  beings,  because  Paul  liad  just 
wrought  a  miracle  before  their  eyes  ;  that  they 
were,  in  short,  some  of  their  deities.  Hence  they  call- 
ed Barnabas  Jupiter,  and  Paul  Mercurius,  and  were 
for  immediately  offering  sacrifices  to  them.  To  dis- 
suade them  from  such  idolatrous  and  sacrilegious  ado- 
ration, the  apostles  "  rent  their  clothes  and  ran  in 
among  the  people,  crying  out — Sirs,  why  do  ye  tliese 
things  ?  we  also  are  men  of  like  passions  with  you," 
&c.  Now  it  should  be  remembered  that  the  Lystrans. 
as  well  as  other  heathens  generally,  believed  already 
that  their  deities  were  in  fact  of  like  passions  with 
themselves.  But  this  their  belief  was  no  impediment, 
but  rather  an  excitement  to  their  worshipping  them. 
For  the  apostles  therefore  merely  to  have  announced 
to  the  Lyslrans  that  they,  their  supposed  deities,  were 
of  like  irrascible,  or  voluptuous,  or  ambitious  passions 
with  themselves,  would  not  have  served  either  to  af- 
ford them  any  new  information,  or  to  have  restrained 
them  from  their  meditated  idolatry.  What  the  apos- 
tles then  most  directly  meant  in  this  declaration, 
was,  to  teach  the  Lystrans  zr/io,  rather  than  ivhat,  they 
really  were  ;  that  they  were  not  '^ gods  in  the  likeness 
ef  men/'  as  they  supposed,  but  mere  men,  their  fel- 
low mortals,  subject  to  the  same  infirmities,  calamities 
and  mortality  with  themselves. 

Chap,  xxvii.  33.  ^^  And  while  the  day  was  com- 
ing on,  Paul  besought  them  all  to  take  meat,  saying, 
this  day  is  the  fourteenth  day  that  ye  have  tarried 


47-     . 

and  continued  fasting,  having  taken  nothing.'^ — If 
the  Greek  scholar  will  observe  the  punctuation  in 
Griesbacb,  and  attend  also  to  the  participle  here 
used,  he  will  perceive,  that,  in  tlie  opinion  of  that  emi- 
nent linguist,  the  last  clause  of  this  verse  may  as 
well  be  translated  thus  :  *  Expecting  the  fourteenth 
day  (which  is  to  day)  ye  continue  fasting,  having 
taken  nothing.'  According  to  this  rendering,  the 
meaning  is,  that  so  anxious  were  the  sailors  in  ex- 
pectation of  the  fourteenth  daj',  wiiich  was  just  at 
hand,  and  when  they  supposed  their  danger  would 
be  the  greatest,  that  they  had  either  forgotten  or  neg- 
lected to  eat,  having  taken  nothing.  The  above  con- 
uction  is  also  embraced  by  several  eminent  crit- 
■  s.  This  verse  then  need  not  be  understood  as 
teaching  that  the  sailors  had  wholly  fasted  for 
fourteen  days.  Indeed  without  a  miracle  this  could 
not  have  been  possible ;  for  ordinarily,  a  person 
cannot  live  beyond  eight  or  ten  days  without  nourish* 
raeat. 


m 


ROMANS. 

Chap.  i.  17-  "  For  therein  is  the  righteousness  of 
God  revealed  from  faith  to  faith,  as  it  is  written,  the 
just  shall  live  by  faith.'' — What  is  to  be  understood 
by  the  expression,  "  revealed  from  faith  to  faith"  ? 
The  word  pistis  (faith),  in  the  first  instance  may  de- 
note an  important  object  of  our  faith,  viz.  the  faith- 
fulness of  God  ;  and  in  the  last,  that  internal  act  of 
the  creature  which  we  usually  call  faith.  In  short, 
the  general  import  of  this  verse  appears  to  be,  that 
in  the  gospel,  God,  from  or  in  the  exercise  of  his 
faithfulness,  revealeth  to  our  faith  his  glorious  right- 
eousness,— or  revealeth  his  righteousness  and  faith- 
fulness as  objects  to  be  believed  by  us 

Chap.  iv.  4,  5.  "Now  to  him  that  worketh  is 
the  reward  not  reckoned  of  grace,  but  of  debt.  But  to 
him  that  worketh  not,  but  believeth  on  him  that  justi- 
fieth  the  ungodly,  his  faith  is  counted  for  righteous- 
ness.'' — Works  are  of  two  kinds  :  works  of  the  law, 
and  works  of  faith  ;  or,  as  they  are  sometimes  called, 
works  legal,  and  works  evangelical.  Now  working 
of  the  first  sort,  is  evidently  meant  by  St.  Paul  in 
these  verses.  His  meaning  was  as  if  he  had  said, 
*  To  him  that  worketh  on  legal  principles,  the  re- 
ward, in  case  there  were  any,  would  be  of  course 
considered  as  a  debt.  But  to  him  that  worketh  not, 
i.  e.  on  legal  principles^  but  believeth  on  him  that 
justifieth  the  ungodly,  that  seeks  justification  not  by 
works  but  from  mere  grace  through  faith,  his  faith  is 
counted  for  righteousness.'     Surely  nothing   could 


have  been  further  from  the  apostle's  meaning,  thali 
to  assert,  either  that  a  true  believer  does  not  work  at 
all,  or  that  the  final  reward  of  such  an  one  will  be  a 
reward  of  debt. 

Chap.  v.  7.  "  For  scarcely  for  a  righteous  man 
will  one  die  ;  yet  perad  venture  for  a  gooil  man  some 
would  even  dare  to  die." — But  why  not  be  as  Avilling 
to  die  for  the  one  as  the  other,  for  are  they  not  both 
one  and  the  same  character  ?  In  reply,  it  may  be  ob- 
served, that  as  the  righteous  man  and  the  good  man 
are  here  manifestly  contrasted  to  each  other,  so,  in  the 
judgment  of  St.  Paul,  they  must  have  been  separate 
and  different  beings.  By  a  righteous  man,  therefore, 
seems  intended,  a  moral  man,  or  at  best  one  who  is 
blameless,  touching  the  righteousness  which  is  of  the 
law,  in  the  sense  in  which  the  writer  himself  was 
while  a  pharisee — and  by  the  good  man,  an  evangel- 
ically pious  one.  This  distinction  may  serve  also  to 
illustrate  the  true  meaning  of  Ezek.  xviii.  24. 

Chap.  vi.  I7.  "But  God  be  thanked  that  ye  were 
the  servants  of  sin  ;  but  ye  have  obeyed  from  the 
heart  that  form  of  doctrine  which  was  delivered  you.'^ 
— As  to  the  first  part  of  this  verse,  it  is  evident,  that 
the  word  irhereas,  or  although,  is  to  be  understood. 
Thus — '  God  be  thanked,  tliat  although  ye  were  onc& 
the  servants  of  sin,  ye  have  obeyed  from  the  heart  that 
form  of  doctrine,'  &c. :  for  surely  it  is  very  absurd  to 
suppose,  that  the  benevolent  soul  of  the  apostle  would 
have  rejoiced,  or  been  thankful,  merely  because  his  Ro- 
man converts  had  once  been  sinful,  and  of  course  mis- 
erable. 


50 

With  respect  to  the  last  clause,  it  must  be  observedj 
that  exactly  translated  it  would  run  thus — "ye  have 
obeyed  from  the  heart  that  form  of  doctrine  into  which 
ye  have  been  delivered.^  The  expression  is  metaphor- 
ical, and  highly  expressive.  Jt  alludes  to  melted  met- 
als being  cast  into  their  respective  moulds,  xls  these 
metals,  in  consequence  of  being  cast  into  their  moulds, 
assume  of  course  a  shape — a  configuration  similar  to 
that  of  the  moulds  themselves — so  it  is  witli  the  souls 
of  believers.  They  are  cast,  as  it  were,  into  the  mould 
of  the  gospel,  and  are  moulded  accordin2;ly.  "  How 
forcible  are  right  word  s,'^  even  "  the  words  which  the 
Holy  Ghost  teacheth" ! 

Chap.  vii.  1.  "  Know  ye  not,  brethren,  (for  I 
speak  to  them  that  know  the  law,)  how  that  the 
law  hath  dominion  over  a  man  as  long  as  he  liveth  ?"' 
— In  the  last  part  of  this  verse,  our  translators  have 
inserted  the  pronoun  he.  As,  however,  there  is  no 
nominative  in  the  original  (although  one  is  evidently 
understood),  it  becomes  us  to  inquire,  what,  from  the 
the  connexion,  that  nominative  should  be.  Now  for 
our  assistance,  and  ultimate  success  herein,  it  should 
be  remembered,  that  in  the  context,  the  apostle  is 
drawing  a  parallel  between  the  dominion  of  the  law 
over  a  man,  and  that  of  a  husband  over  his  wife.  In 
this  parallelism,  the  law  is  considered  as  having  the 
same  relation  to  man  as  the  husband  has  to  the  Avife. 
The  question  is,  what  does  the  apostle  here  mean  by 
law,  and  what  by  man  ?  If  it  could  be  proved,  that 
by  law  he  meant  the  ceremonial  law,  and  by  man  only 
Jews  of  antecedent  generations,  i.  e.  such  Jews  as 
lived  during  the  time  that  law  was  in  force,  then  the 


ATI 

pronoun  he  Mould  in  this  place  be  a  proper  word. 
For  un(lonl)tedly  the  ceremonial  law  had  dominion 
over  such  Jews,  and  tiiat  too  as  lonj;  as  they  lived,  liut 
by  law,  here,  St.  Paul  must  have  meant  the  moral 
law.  This  is  evident,  as  well  from  other  considera- 
tions as  from  this — tliat  in  tlie  7tli  verse,  he  illustrates 
his  main  argument  by  instancing  in  one  of  the  pre- 
cepts of  that  law,  viz.  the  tenth :  "  Thou  shalt  not 
covet.-'  And  by  man,  St.  Paul  must  have  meant 
mankind,  or  to  be  sure  such  men  as  he  was  then  writ- 
ing to  (the  greatest  part  of  whom  were  Gentiles),  else 
his  remarks  on  this  subject  would  not  have  been  ap- 
propriate. It  seems  then,  that  in  the  last  part  of  this 
verse,  the  pronoun  it  ought  to  be  substituted  for  he  ; 
for  it  should  be  remembered  that  the  word  law,  here 
represents  man — and  that  the  word  man,  here  repre- 
sents the  woman,  or  the  wife  :  but  surely  it  would  be 
improper  to  say  that  Die  husband  has  dominion  over 
his  wife  as  long  as  she  lives,  if,  as  often  liappens,  he 
dies  first.  Further — it  is  not  strictly  true  that  the  law 
has  dominion  over  a  man  "  as  long  as  he  liveth,'^  for 
believers  "  are  not  under  the  law,  but  under  grace." 
Ch.  vi.  14.  In  short,  in  this  veiMse  and  in  the  context, 
1)elievers  are  spoken  of  as  in  a  conjugal  relation— ^as 
having  had  one  husband,  viz.  the  law,  and  as  now,  in 
their  converted  state,  having  another,  viz.  Jesus  Christ. 
And  as  the  church  cannot  have  two  husbands  at  once^ 
so  of  course,  wlien  married  to  Christ,  she  becomes 
"  free  from  her  former  husband,"  the  law.  The  law 
becomes  of  course,  now  and  ever  afterwards,  dead 
with  respect  to  her.    Verse  6. 

Chap.  viii.  16.     "The   Spirit  itself  beareth  wit 


52 

neas  with  our  spirit,  that  we  are  the  children  of  God.** 
— Whether  this  scripture  ought  to  be  considered  as 
'•^  hard  to  be  understood'^  or  not,  it  is  undeniable  that 
by  many  it  has  not  been  understood  rightly.  I  refer 
to  the  '^  icitness  of  the  spirit*'  here  mentioned.  This 
has  been  understood  by  some,  to  mean  a  certain  im- 
pulse on,  or  suggestion  to,  the  mind,  (perhaps  both  an 
inexpressible  and  unaccountable  one.)  that  the  person 
is  a  child  of  God.  But  if  we  carefully  attend  to  the 
sense  in  which  the  word  icitness  is  commonly  used  in 
the  scriptures,  we  shall  find  it  is  not  in  this  sense. 
See,  as  specimens,  John  v.  37  :  ^^  But  I  have  greater 
witness  than  that  of  John;  for  tlie  works  which  the 
Father  hath  given  me  to  finish,  the  same  works  that 
I  do,  bear  witness  of  me  that  the  Father  hath  sent  me." 
Acts  xiv.  3  :  "  Long  time  therefore  abode  they  speak- 
ing boldly  in  the  Lord,  which  gave  testimony  or  wit- 
ness unto  the  word  of  his  grace,  and  granted  signs 
and  wonders  to  be  done  by  their  hands."  Do.  v.  17 : 
<*  Nevertheless  he  left  not  himself  without  witness,  in. 
that  he  did  good,  and  gave  us  rain  from  heaven,  and 
fruitful  seasons,  filling  our  hearts  with  food  and  glad- 
ness." In  all  these  passages,  the  word  witness  is  ev- 
idently used  as  denoting  proof — evidence.  In  the 
same,  or  similar  sense,  is  this  word  to  be  understood 
in  the  verse  before  us.  The  idea  is,  that  the  Spirit 
beareth  witness  with  our  spirit,  that  we  are  the  chil- 
dren of  God,  not  by  some  sudden  and  unaccountable 
suggestion  or  impulse,  but  by  affording  us  evidence — 
proof  of  the  matter — evidence  drawn  from  the  habitu- 
al temper  of  our  minds,  and  tenor  of  our  practice. 
Have  we  any  thing  of  this  witness  ? 


58 


f  Chap.  ix.  1 — *.  •*!  say  the  truth  in  Christ,  1  lie 
not,  my  conscience  also  bearing  rae  witness  in  the 
Holy  Ghost,  Tliat  I  have  great  heaviness,  and  con- 
tin  uil  sorrows  in  m}'  heart.  For  I  could  wish  that 
my  SIM  r  were  accursed  from  Christ,  for  my  brethren, 
my  kinsmen  according  to  the  flesh." — The  third  verse 
espeoiaUy  requires  explanation.  It  has  been  under- 
stood by  some,  and  by  some  distinguished  divines  too, 
to  mean  that  St.  Paul  was  willing  to  be  eternally 
damned  for  the  glory  of  God,  and  the  salvation  of  his 
bretiiren,  the  Jews.  If  indeed  such  were  his  spirit, 
and  if  iiis  design  in  this  place  was  to  declare  it,  one  of 
these  two  conclusions  is  inevitable — either  1.  Paul 
did  not  feel  rightly — to  say  the  least,  felt  enthusiastic- 
ally at  that  time — or  2.  Such  is  the  spirit  of  true  chris- 
tians, especially  of  eminent  christians  like  Paul ;  such 
the  dictate  of  genuine  benevolence,  and  such  of  course 
ought  to  be  the  spirit  of  every  christian.  The  firs^ 
part  of  the  alternative  will  hardly  be  adopted  by  any 
intelligent  christian.  The  last  therefore,  according  to 
the  present  hypothesis,  remains.  Whether  the  doc- 
trine, that  we  ought  to  be  willing  to  be  damned  for  the 
glory  of  God,  can  derive  any  sufficient  support  eitlier 
from  the  nature  of  true  benevolence,  abstractly  consid- 
ered, from  analogical  reasoning,  or  from  any  other 
passages  of  scripture,  is  not  at  present  either  affirmed 
or  denied.  One  thing  is  evident — thi3  passage  does 
not  prove  the  doctrine  :  for 

1.  The  verb  euchomeen  is  in  the  imperfect  tense, 
and,  exactly  translated,  signifies,  *  I  did  wish  or  boast/ 
i.  e.  while  a  Pharisee. 

a.  Even  if  the  verb  must  be  understood  as  expres 
sing  St.  Paul's  feelings  when  he  wrote  this  epistle, 


54: 

still  there  is  no  need  of  supposing  that  the  doctrine 
before  mentioned  is  at  all  countenanced  by  such  a  pa- 
thetic and  energetic  declaration.  For  then  the  in- 
quiry is — what  is  to  be  understood  by  the  expression 
"  accursed  from  Christ*'  ?  This  is  the  key  to  the 
whole. 

First  let  us  inquire,  what  is  meant  by  the  word 
accursed  ?  Now  the  word  in  the  original  is  a  noun, 
ANATHEMA,  denoting  in  general  a  person  or  thing  ac- 
cursed— devoted  to  destruction,  not  however  always, 
perhaps  not  commonly — to  destruction  in  a  future 
world.  Tn  the  Septuagint,  this  word  always  answers 
to  the  Hebrew  cherem,  "  which  in  like  manner  de- 
notes  in  general,  total  separation  from  a  former  state 
or  condition,  and  particularly  either  things  or  persons 
devoted  to  destruction.''  (Parkhurst.)  I  may  add, 
that  temporal  destruction  only  is  the  most  that  the 
word  cherem  or  charam,  and  its  derivations  signify, 
almost  always,  perhaps  in  every  instance  of  their  oc- 
currence, in  the  Hebrew  bible.  Let  the  Hebrew 
scholar  examine,  among  a  vast  multitude  of  other  scrip- 
tures, Deut.  vii.  26,  Joshua  vi.  17>  18,  and  vii.  IS. — 
Let  us  next  inquire  into  the  meaning  of  the  preposition 
from  (apo),  as  used  in  this  passage.  Now  this  some- 
times denotes,  after  the  example  of,  as  in  S  Tim.  i.  3: 
"I  thank  God  whom  I  serve /rom  my  forefathers" — 
i.  e.  after  the  example  of  my  forefathers.  From  these 
observations  it  is  evident,  that  the  meaning  of  the 
apostle  in  this  so  much  controverted  passage,  may  he 
only  this,  viz.  that  for  his  brethrens'  sakes — for  the 
promotion  of  their  eternal  good — he  was  willing  to  be 
accursed  or  devoted  to  destruction,  after  the  example 
of  Christ — i.  e.  to  be  even  crucified  as  he  was.     Yea, 


Qf5 

oil  the  supposition  tliat  he  here  expresses  his  state  of 
mind  >vhile  a  christian,  and  not  while  a  Fharisee, 
such  must  be  his  meaning.  For  in  John  xv.  8,  our 
Saviour  represents  it  as  the  hv^haiii  possible  expression 
of  love  to  our  friends,  that  we  should  be  willing  to 
lay  down  our  life,  i.  e.  our  natural  life,  for  them. 
Besides,  the  damnation  of  the  future  world  includes 
unrestrained  and  everlasting  enmity  to  God,  as  well 
as  mental  remorse  and  corporeal  pain.  Whether 
therefore  St  Paul  should  be  understood  as  expres- 
sing his  state  of  mind  before  or  after  his  conversion, 
it  is  manifest  that  there  is  no  necessity  of  supposing 
that  he  had  here  any  reference  at  all  to  future  punish- 
ment. The  same  remark,  by  the  way,  may  be  made 
in  reference  to  the  prayer  of  Moses,  Kx.  xxxii.  32 ; 
for  from  attending  to  the  whole  chapter,  it  will  ap- 
pear that  all  he  meant  by  the  ])etition  was,  that  if  his 
people  could  not  be  forgiven,  but  must  die,  he  wished 
to  die  with  them  ;  that  the  idea  of  being  himself  made 
a  great  nation,  according  to  the  promise  in  verse  10, 
could  never  reconcile  him  to  the  idea  of  their  des- 
truction. 

Chap.  xi.  24.  "For  if  thou  wert  cut  out  of  the 
olive  tree,  which  is  wild  by  nature,  and  wert  graffed 
contrary  to  nature  into  a  good  olive  tree,*'  &c. — In  this 
chapter,  in  the  context  especially,  the  apostle  is  treat- 
ing of  the  future  restoration  and  conversion  of  the 
Jews,  and  of  tiieir  incorporation  with  the  Gentiles,  or 
rather  of  the  Gentiles'  incorporation  with  them  in  an 
ecclesiastical  connexion.  Tlie  Jews  and  the  Gen- 
tiles are  represented  by  the  metaphor  of  olive  trees. 
The  Jewish  church  is  said  to  be  the  good  olive  tree, 


56 

and  the  Gentiles,  in  their  pagan  state,  arc  called  the 
wild  olive  tree.  The  apostle,  speaking  to  the  Koman 
Gentiles,  says,  '^  thou  wert  cut  out  of  the  olive  tree, 
which  is  wild  by  nature,  and  wert  graffed  contrary  to 
nature  into  a  good  olive  tree."  The  expression,  when 
divested  of  all  metaphor,  evidently  means,  that  the 
Roman  Gentiles  had  been  taken  out  of  their  wild  bar- 
ren pagan  state,  i.  e.  had  been  delivered  from  it,  and 
had  become  incorporated  with  the  real  and  fruitful 
church  of  God,  i.  e.  with  God's  ancient  church,  which 
had  been,  in  essence,  continued  as  well  as  purified? 
and  much  improved  under  the  christian  dispensation. 
But  let  us  attend  more  particularly  to  the  phraseology 
of  the  apostle,  in  verse  24,  that  we  may  see  how  in- 
structive, and  how  impressive  it  is.  Now  there  is 
herein  an  evident  allusion  to  the  practice  (so  frequent 
as  well  in  ancient  as  in  modern  times)  of  grafting  fruit 
trees.  But  the  particular  object  of  our  present  atten- 
tion, is  the  manner  in  which  the  apostle  describes  the 
grafting  of  the  Gentiles  into  the  stock  of  God's  an- 
cient Israel.  This,  he  says,  was  "confrar^  to  na- 
ture.^^ 

1.  The  grafting  itself  was  contrary  to  nature  and 
custom.  For  when  men  graft  their  trees,  their  design 
uniformly  is  to  improve  their  fruit ;  not  only  to  make 
the  same  tree  more  fruitful,  but  also  to  cause  it  to 
bear  better  fruit  than  it  did  before.  Thus,  a  scion  of 
a  good  apple-tree  is  grafted  into  a  crab  apple-tree  ; 
but  the  converse  of  this  is  not  true.  Men  do  not, 
unless  infatuated,  or  prompted  by  mere  curiosity  of 
making  a  useless  experiment,  graft  the  scion  of  a 
crab  tree  into  a  genuine  and  good  apple-tree.  In 
short,  the   scion  grafted  in,   is   always  considered 


as  superior  in  quality  to  the  old  stock  into  which 
it  is  grafted.  But  it  was  not  so  in  the  case  before  us. 
The  Roman  Gentiles  were  cut  out  of  the  wild  olive 
tree.  They  were  the  scion  of  a  very  had  tree,  of  iL 
tree  that  hrouj^ht  forth  no  fruit  except  wild  fruit,  and 
as  suchf  were  grafted  into  a  good  olive  tree — a  tree 
unspeakably  better  than  the  parent  stock  of  this  scion. 
There  was  something  therefore,  in  the  grafting  itself, 
which  was  contrary  to  nature. 

2.  The  consequence^  also,  of  this  grafting,  was  coh- 
trary  to  nature.  For  after  the  scion  or  branch  of 
one  tree  is  graifed  into  another,  it  still  bears  the  fruit 
of  the  parent  stock  :  but  it  is  not  so  here.  The  Gen- 
tiles after  their  ingrafting  into  the  good  olive  tree, 
bore  the  fruit  not  of  the  parent  stock,  not  of  theil* 
old  wild  olive,  but  of  the  good  olive  tree  into  which 
they  were  graifed.  How  instructive  and  impres- 
sive then,  is  the  expression,  "  contrary  to  nature,'' 
as  here  used,  when  abstractedly  considered ! — 
But  it  ought  not  to  be  considered  in  this  manner 
merely.  For  it  has  an  important  bearing  on  a  very 
important  subject.  This  verse  taken  even  by  itself, 
and  especially  in  connexion  with  the  whole  para- 
graph, teaches  the  essential  identity  of  the  two 
churches — the  Jewish  and  the  Christian.  More  di» 
rectly  still,  it  teaches,  in  opposition  to  the  doctrine  of 
some  in  our  days,  the  glorious  excellency  of  the 
church  of  Jehovah  under  the  former  dispensation. 
From  this  passage,  and  from  the  whole  context,  it  is 
evident  that  that  church  was  not  a  mere  civil  com- 
munity, nor  merely  an  ecclesiastico-political  society, 
as  some  choose  to  term  it — but  a  real  church  of  the 
living  God  ;   a  good  olive  tree,  fair  and  of  goodly 

H 


58 

fi-uit.  See  Jer.  xi.  16.  Such  surely  il  was  witb 
respect  to  its  constitution,  and  the  divine  requisitions, 
whatever  may  have  been  from  time  to  time  the  con- 
duct or  character  of  many  of  its  members. 

Chap.  xii.  6.  *^ — ^- whether  prophecy,  let  us 
prophecy  according  to  the  proportion  of  faith." — The 
original  word  here  used,  is  analogian,  analogy.  The 
exhortation  must  be  understood  as  meaning,  cither 
that  the  frequency  and  measure  of  their  prophecying 
should  be  according  to  their  personal  faith  and  gifts, 
or,  which  appears  most  probable,  that  all  their  prophe- 
cyings,  i.  e.  all  their  expositions  of  scripture,  all 
their  instructions, — should  be  according  to  the  gener- 
al analogy  of  faith,  according  to  the  general  scheme 
or  system  of  doctrines  exhibited  in  tlie  sacred  volume. 
This  last  interpretation  supposes,  of  course,  tliat  such 
a  system  is  contained  in  the  scriptures.  Such  accord- 
ingly has  been  the  sentiment  of  some  of  the  best  di- 
vines. Whether  they  have  happily  succeeded  in  their 
attempts  to  expose  this  system  or  not,  the  attempt  is 
laudable,  nor  is  success  herein  impossible. 

Chap.  xiv.  5.  '*  One  man  esteemeth  one  day 
above  another ;  another  esteemeth  every  day  alike. 
Let  every  man  be  fully  persuaded  in  his  own  mind." 
—It  is  well  known  that  this  scripture  has  been  fre- 
quently referred  to  the  christian  sabbath,  and  that 
some  have  even  inferred  from  it,  that  it  is  compara- 
tively a  matter  of  indifference,  whether  the  day,  so 
called,  be  sanctified  or  not ;  or  that  at  least  every 
man's  practice,  as  to  this  matter,  should  be  regulated 
by  his  own  private  opinion,  whatever  that  may  happen 


59 

to  be,  respecfing  tlic  sabbath.  But  from  the  coiinex- 
ion,  it  is  very  evident  that  the  text  before  us  is  refera- 
ble, not  at  all  to  the  Lord's  day,  but  solely  to  certain 
ceremonially  holy  days.  It  should  be  remembered, 
that  the  church  of  Rome  waa  composed  partly  of 
Jews  and  partly  of  Gentiles.  The  Jewish  part  being 
still  *' zealous  of  the  law,''  were  for  observing,  in 
distinction  from  other  days,  their  new  moons — their 
various  feast-days,  &c.  But  the  Gentile  part  «uppos. 
ed  that  the  difference,  in  respect  to  sanctity,  which 
had  previously  existed  among  those  days,  and  other 
week  days,  had  l)een  annihilated  when  Jesus  expired 
on  the  cross.  Hence  then  we  have  the  true  and  sole 
meaning  of  the  apostle's  declaration,  "  One  man  es- 
teemeth  one  day  above  another;  another  esteemeth  ev- 
erj"  day  alike.'" 

Chap.  xiv.  6.  <•  —  He  that  eateth,  eateth  to'thc 
Lord,  for  lie  givelh  God  thanks  ;  and  he  that  eateth 
not,  to  the  Lord  he  eateth  not,  and  giveth  God  thanks." 
— To  understand  this  passage,  the  above  remark,  res- 
pecting the  component  parts  of  the  Roman  church, 
must  be  remembered.  The  Jews  of  that  church,  con- 
scientiously  abstained  from  the  use  of  certain  meats, 
on  the  supposition  that  they  were  unclean.  The  Gen- 
tiles, on  the  contrary,  believed  tliat  to  "  the  pure  all 
things  were  pure" — they  had  no  scruple  as  to  the  law- 
fulness and  propriety  of  partaking  of  those  same 
meats,  and  accordingly  did  partake  of  them  as  freely 
as  of  any  others.  Now  the  apostle  here  supposes,  and 
teaches,  that  both  these  sorts  of  persons  acted  consci- 
entiously. And  the  sentiment  he  meant  to  express  in 
this   place,  is  manifestly   this,  viz  :  '  those  who  ate 


60 

those  meats,  ate  them  to  the  Lord,  giving  Him  thanks 
for  the  same ;  and  those  who  abstained  therefrom,  did 
so  conscientiously' — or  "  to  the  Lord,"  while  at  the 
same  time  they  gave  Him  thanks  for  the  blessings 
which  they  did  enjoy. 

Chap.  xiv.  22.  "  Hast  thou  i'aith  ?  have  it  to  thy- 
self before  God." — This  is  not  to  be  understood  as 
forbidding  a  public  profession  of  religion  :  For  the 
faith  here  mentioned,  is  evidently  a  faith  relative  to 
the  same  matters  which  had  been  already  mentioned, 
such  as  days,  meats,  &c.  St.  Paul's  idea  was,  that 
those  of  the  Roman  church  who  believed  that  there 
was  such  an  important  difference  between  those  meats, 
days,  &c.  as  that  some  of  them  were  holy  and  some 
unholy,  should  keep  this  their  faith  to  themselves,  and 
not  trouble  their  brethren  with  it.  It  would  be  well 
in  these  days,  if  this  advice  were  more  regarded. 


61 


I.  CORINTHIANS- 

Chap.  i.  10.     " that  there  "be  no  divisions 

among  you,"  &c. — The  word  schisma,  of  which  the 
plural  la  here  used,  and  translated  divisions,  literally  ' 
signifies  a  rent,  tearing,  &c.  In  its  raetaphorica  ap- 
plication to  a  church,  it  denotee  alienation  of  affee- 
tion — a  dividing,  separating  spirit,  and  seems  not 
to  refer  to  doctrinal  sentiments,  further  or  otherwise 
than  as  they  produce  such  divisions  and  separations. 

Chap.  i.  S6.  "  For  you  see  your  calling,  breth- 
ren, how  that  not  many  wise  men  after  the  flesh,  not 
many  mighty,  not  many  noble,  are  called.'^ — There  is 
nothing  in  the  original  which  answers  to  the  passive 
verb  are  called.  Some  suppose,  therefore,  that  the 
active  verb  call,  would  be  as  proper,  and  that  the 
apostle's  reference  in  this  passage  was,  not  to  the 
subjects  of  divine  calling,  but  to  the  instruments  by, 
or  through,  whom  the  Corinthians  had  been  called. 
In  brief,  the  precise  meaning  of  the  apostle  appears 
to  be  as  if  he  had  said,  '  Ye  see  the  manner  of  your 
calling,  brethren,  i.  e.  ye  see  who  they  arc  that  call 
you.  Evidently  they  are  not  men  of  worldly  wisdom, 
and  persuasive  eloquence — not  the  mighty  ones  of 
the  earth — not  those  of  noble  birth.  Such  are  not  the 
persons  whom  God  hath  sent  to  call  you.  No,  but 
for  this  purpose  He  hath  sent  us,  who  are  considered 
by  the  world  as  foolish,  weak,  base  and  despicable.' 
The  whole  context  seems  to  justify  and  require  this 
interpretation.  See,  particularly,  verses  S5,  S7,  28, 
S9.     It  is  undoubtedly  true  that  not  many  wise  men 


after  the  flesh,  not  mnny  mighty,  not  many  noble, — 
are  effectually  called  to  "glory  and  virtue''  here, 
and  to  "  eternal  life''  hereafter ;  but  this  does  not 
appear  to  have  been  the  truth  intended  by  the  apostle 
in  this  place. 

Chap.  ii.  9,  10.  ^'  But  as  it  is  written,  eye  hath 
not  seen,  nor  ear  heard,  neither  have  entered  into  the 
heart  of  man,  the  things  which  God  hath  prepared 
for  them  that  love  Him.  But  God  hath  revealed 
them  unto  us  by  his  Spirit.'^ — To  understand  these 
verses,  we  must  consider  them  in  connexion  :  and 
hence  it  will  be  evident  that  the  word  man,  in  the  9th 
verse,  denotes  not  man  absolutely,  or  generically  j 
not  what  we  mean  by  the  term  mankind, — but  the 
natural,  animal  or  unrenewed  man.  The  apostle's 
meaning  was,  that  although  such  a  man  had  not  seen, 
and  could  not  properly  conceive  of,  "the  good  of 
God's  chosen" — yet  that  to  the  saints  generally,  and 
to  the  apostles  particularly,  this  glorious  subject  had 
been  revealed  by  the  Spirit. 

Chap.  iv.  4.  "For  I  know  nothing  by  myself, 
yet  am  I  not  hereby  justified,  but  He  that  judgeth 
me  is  the  Lord." — But  what  can  be  the.  meaning  of 
the  first  part  of  this  verse,  ^^  I  know  nothing  by  my- 
self, yet  am  I  not  hereby  justified"  ?  The  general 
sentiment  Paul  meant  here  to  convey,  must  have 
been  as  follows,  viz.  that  though  he  knew  nothing  of 
evil  by,  in  or  with  himself,  i.  e.  though  he  was  not 
conscious  to  himself  of  guilt  in  the  commission  of 
any  known  sin,  or  in  the  omission  of  any  known 
duty,   whether  as  a  christian   or   as   an    apostle — 


yet  lie  could  not  be  hereby  justified  before  God. 
If  justification  could  be  either  absolutely,  or,  aa 
it  were,  by  the  deeds  of  the  law,  still,  on  that 
ground,  something  more  than  a  negative  righteous- 
ness would  be  necessary.  Pre-eminently,  then,  is 
this  the  case,  on  the  ground  of  that  divine  economy, 
which  wholly  excludes  our  own  righteousness,  both 
negative  and  positive,  from  having  any  agency  in 
such  justification. 

Chap.  v.  11.  "But  now  I  have  written  unte 
you,  not  to  keep  company,  if  any  man  that  is  called 
a  brother  bfe  a  fornicator,  or  covetous,  or  an  idolator, 
or  a  railer,  or  a  drunkard,  or  an  extortioner,  with 
such  an  one  no  not  to  eat."— The  eating  here  pro- 
hibited, appears  to  be  eating  at  common  meals  :  for, 

1.  The  very  phraseology  here  used,  seems  to  re- 
quire this  construction.  The  direction  of  the  apostle, 
with  respect  to  the  treatment  of  this  corrupt  person, 
was  two-fold — general  and  particular.  The  general 
direction  was,  not  to  "keep  company"  with  him. 
The  particular  direction  was,  "  no  not  to  eat. — Now 
here  is  evidently  a  descent  from  the  greater  to  the  less. 
From  the  very  pliraseology  of  tiie  apostle,  it  appears 
that  the  least  or  lowest  kind  of  association  and  inter- 
course, is  here  meant.  But  certainly,  eating  at  the 
Lord's  table,  is  one  of  tlie  highest  expressions  and 
acts  of  christian  intercourse  and  communion. 

S.  That  eating  at  common  meals  is  here  intended, 
appears  "  yet  far  more  evident,"  from  comparing  the 
passage  with  Mat.  xviii.  17 — ''  if  he  neglect  to  hear 
the  church,  let  him  be  unto  thee  as  an  heathen  man 
and  a  publican."    It  is  well  known  that  the  Jews, 


64 

in  our  Lord's  time,  would  not  eat  at  common  meals 
with  publicans,  and  sinners,  and  heathens.     Now  as 
the  corrupt  and  irreclaimable  brother  was  to  be  treat- 
ed as  an  heathen  man,  and  a  publican,  and  as  the  Jews 
would  not  eat  with  such,  even  at  common  meals. — so 
this  direction  of  our  Lord,  must,  it  seems,   prohibit 
such  an  eating  with  such  an  irreclaimable  brother. 
But  though    eating    at  common   meals    be   directly 
meant,  by  the  words  of  the  apostle  now  under  con- 
sideration, yet  there    can  be    no   doubt   that  by  im- 
plication they  forbid  eating  at  the  Lord's  table  also. 
If  the  prohibition  extends  to  the  less,  it  surely  must 
to  the  greater.     One  remark  more  :   This  apostolical 
canon   seems  necessarily  to  admit  an  exception   in 
favor  of  near  relatives  and  connexions,   as  of  bus- 
bands,  wives,  parents,   children,   &c.  :    for  in  their 
case  prior  obligations  exist ;  obligations  arising  from 
their  peculiar  relation  to  each  other ;  obligations  too, 
which  Christianity  never  was  designed  to  cancel,  but 
rather  to  illustrate  and  enforce. 

Chap.  vi.  4.  *^  If  then  ye  have  judgments  of 
things  pertaining  to  this  life,  set  them  to  judge,  who 
are  least  esteemed  in  the  church." — The  inquiry  is, 
who  are  meant  by  the  ^^  least  esteemed  in  the  ChurcWP 
Now  it  should  be  observed,  that  the  original  word 
properly  signifies  despised.  Accordingly  it  is  some- 
times rendered  despised — sometimes  set  at  naught. 
See  Luke  xviii.  9,  and  xxiii.  11  ;  Horn.  xiv.  3,  Acts 
iv.  11.  In  short,  in  other  passages,  where  it  occurs, 
it  usually  cpnveys  a  bad  meaning,  and  is  at  the  same 
time  strongly  expressive  of  that  meaning.  It  appears, 
at  any  rate,  a  very  improper  word    to  be  applied  by 


christians  to  their  christian  brethren.     For  this  rea 
son,  as  well  as  from  the  general  scope  of  the  con- 
text, it  is  presumable  that  by  the  least  esteemed  or 
despised,    St.  Paul   intended    heathen   magistrates. 
Accordingly,  by  some   of  the  best  critics,   and   in 
Griesbach's    edition    of    the    New-Testament,    the 
whole   verse   is   read    interrogatively,    thus :     ''  If, 
then,  ye  have  judgments  of  things  pertaining  to  this 
life,  do  ye  set  them  to  judge  who  are  least  esteemed 
in  the  church"  ?     And  this  appears  well  to  suit  the 
main  argument  of  the  apostle.     For  in   the  context 
he  treats  on  the  subject  of  christians  going  to  law,  one 
with  another,  and  reproves  them,  if  not  absolutely,  for 
going  to  law ;  yet  for  going  to  law  before  unbelievers, 
i.  e.  unbelieving  magistrates.     Verses  1,  0.     He  ar- 
gues from  the  greater  to  the  less,  thus  :  if  the  saints 
are  counted  worthy  to  judge  the  world,  and   angels 
too — i.  e.  to  be  assessors  with  Christ  in  the  general 
judgment,  then  certainly  they  are  competent  to  judge 
upon,  and  decide  worldly  matters.     And  in  verse  0, 
he  expresses  his  astonishment  and  regret,  that  there 
should  not  be  a  wise  man  among  them,  who  should  be 
able  to  judge  between  his  brethren   in   their  unhappy 
differences  and  disputes  about  worldly  matters.     And 
as,  in  verse  4,  he  is  evidently  upon  the   same  subject^ 
and  administering  the  same  reproof,  so  it   would   be 
very  natural  to  understand  him  here,  as  saying — *If 
then  ye  have  judgments  of  things  pertaining  to  this 
life,  do  ye  indeed  set  heathen  magistrates  to  judge-*- 
those  who  are  least  esteemed  in  the  Church — men,  who 
as  to  their  moral  characters,  are  in  fact,  least  esteemed 
and  often  despicable  ?'    The  main  point  at  which  St. 
Paul  aimed  in  the  whole  of  this  expostulation,  wa«  to 


66 

prevent  the  Corinthians  from  going  to  law  before 
heathen  magistrates,  and  to  prevail  on  them  to 
refer  their  differences  to  an  arbitration  of  tlieir  chris- 
tian brethren  for  adjustment. 

Chap.  vii.  25.  "  Now  concerning  virgins,  I  have 
no  commandment  of  the  Lord  :  yet  I  give  my  judg- 
ment,  as  one  that  hath  obtained  mercy  of  the  Lord  to 
be  faithful." — Hence  some  have  inferred  that  Paul 
•was  not  always  under  inspiration  when  he  wrote  his 
epistles,  but  contented  himself  at  times  with  the  delive- 
ry of  his  own  individual  opinion  ;  that,  to  be  sure,  such 
was  the  case  with  respect  to  this  passage.  With  res- 
pect to  this  inference,  it  is  natural  to  remark,  that  on 
supposition  of  its  justness,  all  those  other  parts  of 
Paul's  writings,  in  which  he  does  not  express  any  hesi- 
tancy as  to  Ills  inspiration,  are  to  be  considered  as  di- 
vinely inspired,  of  course.  But  the  truth  is,  all  St. 
Paul  meant,  was  simply  this,  viz.  that  with  respect 
to  virgins,  the  Lord  had  not  seen  lit  to  give  him  any 
express  directions,  as  He  had  done  with  respect  to  a 
man's  putting  away  his  wife,  and  a  wife's  putting 
away  her  husband.  Surely  we  are  not  to  conclude, 
that  Paul  was  not  under  inspiration,  merely  because 
such  inspiration  did  not  extend  to  every  conceivable 
subject. 

Chap.  ix.  24 — S6.  "Know  ye  not,  tliat  they 
which  run  in  a  race  run  all,  but  one  receiveth  the 
prize  ?  So  run,  that  ye  may  obtain.  And  every  man 
that  striveth  for  the  mastery  is  temperate  in  all  things. 
Now  they  do  it  to  obtain  a  corruptible  crown ;  but  we 
an  incorruptible.    I  therefore  so  run,  not  as  uncertain- 


67 

ly." — These  verses  manifestly  refer  to  the  races  per- 
formed at  the  Isthmian  games.  Though  to  some  of 
them  there  were  several  prizes,  and  of  different  value, 
yet  to  those  here  referred  to,  there  belonged  only  one- 
The  hope  of  winning  it  stimulated  alike  each  of  the 
racers.  And  that  they  raighc  '^  not  run  in  vain,*'  they 
had  previously  habituated  themselves  to  the  strictest 
temperance  as  to  eating  and  drinking,  and  every  arti- 
cle of  sensual  indulgence.  But  after  all,  the  prize  in 
view,  if  obtained,  would  be  of  very  little  service  or 
value,  for  it  was  only  a  crown  or  garland  of  the  leaves 
of  a  wild  olive  tree.  Nevertheless,  from  those  races 
the  apostle  drew  spiritual  instruction.  As  often  as  he 
witnessed  them,  he  resolved  that  he  would  "  run  the 
race  set  before  him,*'  witli  at  least  equal  agility  and 
vigor,  and  that  he  might  run  not  as  uncertainly,  would 
habituate  his  body  to  at  least  equal  temperance  and 
subjection  :  and  he  here  exhorts  his  Corinthian  con- 
verts, and  through  them,  all  christians,  to  do  so  like- 
wise. How  important  it  is  for  us,  like  the  apostle,  to 
derive  spiritual  instruction  from  natural  objects  ! 

Chap.  x.  20.  "  But  I  say,  that  the  things  which 
the  Gentiles  sacrifice,  they  sacrifice  to  devils,  and  not 
to  God" — i.  e.  daimoniois  to  demons.  There  are  in  the 
original  three  words,  which  by  our  translators  are  ren- 
dered devils,  viz.  diabolos,  daimown,  and  daimoni- 
ox.  The  former  commonly  denotes  the  fallen  angels^ 
and  stil)  more  commonly  the  arch-apostate  Satan.— r 
Sometimes  however,  when  used  in  the  plural  number, 
the  word  is  applied  to  human  beings,  as  in  1  Tim.  iii. 
11  :  "  Even  so  must  their  wives  be  grave,  not  slau- 
dercrs,"  mee  diabolous.     See;  also;  3  Tim.  iii.  3.  and 


68 

Titus  ii.  3.  Tlie  word  properly  signifies  a  false  ac^ 
cuser  or  slanderer,  and  when  the  singular  article  is 
prefixed  (as  o  diobolos),  it  denotes  satan. — Daimowu, 
and  daimonion,  are  nearly  synonymous,  and  convey, 
each  of  them,  a  somewhat  different  meaning  from  dia- 
bolos.  With  respect  to  daimonion,  the  word  now  un- 
der consideration,  the  word  used  in  the  passage  be- 
fore us — as  used  by  the  heathens,  it  signified  gener- 
ally, an  intermediate  class  of  spirits,  whose  grade  of 
existence  was  supposed  to  be  in  a  sort  of  medium  be- 
tween God  and  man,  and  sometimes  also,  the  departed 
deified  spirits  of  good  and  virtuous  men.  But  though 
by  heathen  writers  the  term  is  frequently  used  in  a 
good  sense,  yet  in  the  sacred  scriptures  of  the  New 
Testament,  it  is  invariably  used  in  a  bad  sense,  with 
the  exception  only  of  Acts  xvii.  19.  If  now  the  in- 
quiry be,  what  is  the  direct  meaning  of  the  scripture 
before  us — "  I  say,  that  the  things  which  the  Gentiles 
sacrifice,  they  sacrifice  to  devils  (demons),  and  not  to 
God''  ?  the  best  reply  appears  to  be  this — it  means, 
that  though  in  offering  their  sacrifices,  they  designed 
to  offer  them  to  demons  in  their  sense  of  the  term,  i.  e. 
either  to  an  intermediate  class  of  beings,  between  Je- 
hovah and  men,  or  to  the  departed  deified  spirits  of 
illustrious  men  (for  it  does  not  appear  that  the  Gen- 
tiles ever  did  designedly  worship  the  fallen  angels), 
yet  that  in  reality  they  offered  them  to  evil  spirits, 
evil  demons.  In  either  case,  the  idolatry  would  be 
shocking ;  but  in  the  last  far  most  so. 

Chap.  xi.  10.  "  For  this  cause  ought  the  woman 
to  have  power  on  her  head,  because  of  the  angels." — 
The  word  power  (exousian),  evidently  refers  to  the 


69 

vail  or  covering  which  the  woman  wore  on  hci-  head. 
Such  was  anciently  the  custom  of  the  Greeks,  Romans 
and  Jews,  when  they  appeared  in  worshipping  assem- 
hlies.  Even  the  Jewish  priests  wore  a  kind  of  tur- 
ban on  their  heads  when  they  ministered  at  the  tem- 
ple. From  them  probably  was  this  custom  borrowed 
by  the  Corinthian  church.  This  covering,  as  worn 
by  the  women  in  apostolic  times,  was  a  token  both  of 
their  modesty  and  subjection  to  their  husbands.  But 
what  can  be  meant  by  the  expression,  "  because  of  the 
angels"  ?  Though  the  scriptures  use  the  w'ord  angels 
in  various  senses,  and  sometimes  intend  thereby  mere 
men  (Rev.  ii.  1,  8, 12,  18,  &c.),  yet  the  most  natural 
interpretation  of  the  term  in  this  place,  is — that  it  de- 
notes those  super-human  celestial  beings,  who  are 
usually  meant  tlicreby.  And  the  apostle  appears 
here  to  teach,  by  implication,  that  they  are  occasion- 
ally, though  of  course  invisibly,  present  in  the  wor- 
shii)ping  assemblies  of  christians,  to  observe  whether 
the  due  order  and  spirituality  are  there  preserved,  as 
well  as  to  assist  in  their  devotions.  What  an  awful 
motive,  by  the  way,  is  this  for  us  to  keep  our  hearts 
as  well  as  our  feet,  when  we  go  to  the  house  of  God  ! 

Chap.  xi.  28.  '^  But  let  a  man  examine  himself, 
and  so  let  him  eat  of  that  bread,  and  drink  of  that 
cup.'^ — The  word  dokimazo,  here  translated  examine, 
properly  signifies  to  try,  prove,  or  examine  a  thing 
with  respect  to  its  quality  or  nature  ;  to  ascertain 
whether  it  be  genuine  or  not.  In  its  original  and  lit- 
eral acceptation,  it  was  applied  to  metals,  such  as  sil 
ver,  gold,  &c.  These  were  cast  into  the  fire,  and 
thus  were  dokimazomenoi,  i.  e.  tried,  in  order  that  it 


70 

might  appear  whether  they  were,  or  how  much  of 
them  was,  genuine  gold  and  silver,  and  how  much 
dross.  True,  the  word  in  this  passage  is  used  meta- 
phorically ;  but  evidently  with  an  allusion  to  its 
primary  and  literal  import.  Hence,  then,  we  have 
the  true  meaning  of  St.  Paul,  in  this  passage.  It  was 
not,  as  some  have  supposed,  that  the  Corinthians 
should  examine  themselves  with  respect  to  their  needs 
only — but  it  was  that  they  should  examine,  prove,  try 
themselves,  with  respect  to  character,  that  they  might 
know  what  manner  of  spirit  they  were  of — in  other 
words,  whether  they  were  genuine  believers  or  not  : 
and  if,  in  the  result,  it  should  appear  that  they  were, 
how  much  genuine  religion  they  had,  how  much  of  the 
'•  gold  tried  in  the  fire,*'  and  how  much  dross.  See 
1  Pet.  i.  7« — It  is  obvious  then,  that  in  the  scripture 
before  us,  it  is  supposed  that  real  piety  is  an  indispen 
sable  pre-requisite  to  such  a  partaking  of  the  sacra- 
ment, as  is  either  acceptable  to  the  Lord,  or  beneficial 
to  the  communicant. 

Chap.  xi.  S9.  "  For  he  that  eateth  and  drinketh 
unworthily,  eateth  and  drinketh  damnation  to  himself, 
not  discerning  the  Lord's  body." — It  is  well  known 
that  this  verse  has  been  the  occasion  of  much  disquie- 
tude and  distress,  in  the  minds  of  many  sincere,  but 
weak  believers.  It  is  probable  than  an  erroneous  ap- 
prehension of  it  has  kept  away  from  the  Lord's  table, 
many  who  ought  by  all  means  to  have  approached  it. 
Hence  it  is  very  important  that  the  passage  be  riglitly 
understood.  And  for  this  purpose  it  should  be  ob- 
served, that  the  word  krima,  properly  signifies  judg- 
ment merely — though  sometimes  as  the  consequence 


71 

of  thut  coiidcm nation  or  adjudication  to  punishment: 
See  Luke  xxiii.  40^  and  xxiv.  20  ;  Rom.  ill.  8,  and 
xiii.  S.  Sometimes  indeed  the  word  seems  to  denote 
punishment  of  some  kind  or  other,  as  in  Gal.  v.  10 ; 
Mat.  xxiii.  14";  1  Pet.  iv.  17;  Hev.  xvii.  1.  It  is 
obvious  however,  that  in  neither  of  these  passages 
does  it  signify  primarily  or  properly,  the  punishment 
of  hell,  whicii  is  what  we  usually  intend  by  the  word 
damnation.  Nor  was  this  kind  of  punishment  meant 
in  the  verse  before  us.  Thus  much  at  least  is  evident 
from  the  previous  remarks.  To  these  we  may  add, 
that  the  eating  and  drinking  unworthily  at  the  Lord's 
table,  is  not  the  unpardonable  sin.  What  that  is,  see 
Mat.  xii.  32. — The  meaning  of  the  passage  then,  must 
be  this — *  he  that  eateth  and  drinketh  unworthily,  i.  e. 
without  the  requisite  desir«s  and  fitness  of  character 
(see  Mat.  xxii.  8),  eateth  and  drinketh  judgment  or 
condemnation  to  himself — i.  e.  he  is  herein,  and  for 
so  doing,  judged  and  condemned  not  only  by  his  own 
conscience,  but  by  the  Judge  of  all  the  earth.  His 
sin  is  great,  although  not  **  the  sin  unto  death.'' — 
Hence  he  may  be  forgiven,  and  will,  if  penitent. 

Chap.  xii.  7.  "But  the  manifestation  of  the  Spir- 
it is  given  to  every  man  to  profit  withal." — This  scrip- 
ture has  been  sometimes  brought  along  with  several 
others,  to  prove  that  there  is  in  every  individual  of 
mankind,  some  spark  or  portion  of  divine  light — in 
opposition  to  the  sentiment  generally  considered  ortho- 
dox, viz.  that  we  are  by  nature  in  a  state  of  total  spir- 
itual darkness. — But  when  thus  used,  it  is  evidently 
wrested  from  its  primary  and  proper  meaning.  Right- 
ly to  understand  it.  we  must  remember  that  the  apos- 


n 

tie  is  treating  of  the  gifts  of  the  Spii-it.  Between 
these  and  the  graces  or  fruits  of  the  Spirit,  mentioned 
in  Gal.  v.  22,  there  is  a  very  great  difference — as 
great  indeed  as  there  is  between  disposition  and  abil- 
ity. The  former,  the  gifts  of  the  Spirit,  are  excellent, 
and  as  such  ought  to  be  earnestly  coveted ;  but  the 
latter  are  more  excellent  than  they,  as  the  apostle  ob- 
serves, verse  31,  and  proceeds  particularly  to  illus- 
trate,  in  the  article  of  charity  or  love,  ch.  xiii. — ad 
finera.  Now  that  it  was  only  of  spiritual  gifts  that 
the  apostle  was  here  speaking,  a  bare  attention  to  his 
argument  must  convince  us.  For  observe,  that  as  a 
proof  or  rather  instance  of  the  truth  of  what  he  had 
said  in  verse  7?  he  immediately  says,  '^  For  to  one  is 
given  by  the  Spirit  the  word  of  wisdom  ;  to  another  the 
word  of  knowledge  by  the  same  Spirit;  to  another  faith 
(some  miraculous  or  extraordinary  faith,  probably,)  by 
the  same  Spirit ;  to  another  the  gifts  of  healing  by  the 
same  Spirit ;  to  another  the  working  of  miracles ;  to 
another  prophecy  ;  to  another  discerning  of  spirits  ; 
to  another  diverse  kinds  of  tongues  ;  to  another  the 
interpretation  of  tongues."  The  above  quotations 
show,  moreover,  that  in  verse  7?  St.  Paul  referred 
not  only  to  the  gifts  of  the  Spirit  exclusively,  but 
also,  in  a  great  measure,  to  such  gifts  as  were  bestow- 
ed in  the  apostolic  age,  and  in  primitive  times ;  for 
evidently  some  of  the  gifts  above  enumerated,  were 
peculiar  to  that  age  and  to  those  times. 

Chap.  xiii.  13.  *•  And  now  abideth  faith,  hope, 
charity,  these  three  ;  but  the  greatest  of  these  is  chari- 
ty."— But  how  or  why  is  charity  or  love,  greater  than 
faith  and  hope  ?  In  several  particulars,  love  has  thfJ 


pre-eminence.  That  we  may  however,  adh6ve  as 
closely  as  possible  to  the  reasoning  of  the  apostle,  we 
shall  here  mention  only  one — duration.  The  super- 
lative excellency  of  love  consists  in  this — it  '•  never 
faileth."  Do.  verse  8  :  "  But  whether  there  be  proph- 
ecies, they  shall  fail ;  whether  there  be  tongues,  they 
shall  cease  ;  whether  there  be  knowledge,  it  shall  van- 
ish away,"  but  ^'  charity  never  faileth.^^  Faith  shall 
be  turned  into  sight,  hope  into  enjoyment ;  but  love 
will  last  forever. 

Chap.  xv.  24.  "  Then  cometh  the  end,  when  he 
shall  have  delivered  up  the  kingdom  to  God,  event 
the  Father ;  when  he  shall  have  put  down  all  rule 
and  all  authority  and  power." — For  the  explanation, 
and  correct  understanding  of  this  very  significant  text, 
it  should  be  observed  and  remembered,  that  the  scrip- 
tures appear  sometimes  to  distinguish  between  the 
kingdom  of  God  and  the  kingdom  of  Christ.  They 
are  I)oth  the  same  with  respect  to  their  general  nature, 
— so  they  are  with  respect  to  their  grand  ultimate  ob- 
ject, which  is  the  universal  extension  and  complete 
triumph  of  truth  and  righteousness.  But  yet  with 
respect  to  administration  and  duration,  there  may  be 
said  to  be  a  difference.  The  Son  administers  by  a 
delegated  and  derived — the  Father  by  an  underived 
power.  The  kingdom  of  the  Father  is  to  be  strictly 
and  absolutely  everlasting.  The  kingdom  of  the  Son, 
08  such,  is  to  continue  only  until  "he  shall  have  sub- 
dued all  enemies  under  his  feet."  (What  that  means, 
see  the  comment  on  the  next  verse.)  He  will  then, 
deliver  up  his  kingdom  to  God,  even  the  Father.  And 
this  kingdom  will  ever  afterwards  be  the  Father's.— 

K 


V  '7^ 

And  it  may  be  for  the  arrival  of  that  great  event,  that 
grand  consummation  in  the  moral  world,  in  part,  that 
our  Saviour  directs  us  to  pray  in  the  petition,  ^*  thy 
kingdom  come.''  The  circumstance,  however,  that 
Christ  will  deliver  up  the  mediatorial  kingdom  to  God, 
even  the  Father,  is  perfectly  consistent,  both  with  his 
being  properly  a  divine  person,  and  witli  his  officiating 
forever  and  ever  as  the  Father's  vicegerent  in  admin- 
istration. The  subordination  of  tlie  Son,  predicted  in 
verse  28,  may  be  simply  official ;  and  official  subor- 
dination may  well  consist  with  essential  equality. — 
By  the  way,  this  text  decidedly  disproves  universal- 
ism — I  mean  the  limitarian  scheme  of  that  doctrine. 
For  that  scheme  supposes  (see  Cliancey,  and  Win- 
chester, &c.),  that  some  sinners  will  be  found  impeni- 
tent at  the  great  day,  and  will,  as  such,  be  then  ad- 
judged by  Christ  Jesus  to  the  second  death,  which, 
they  allow,  will  continue  for  ages  of  ages.  Univer- 
salists  contend,  liowever,  that  wlien  those  as  yet 
incorrigible  sinners,  shall  have  suffered  the  pains  of 
such  a  second  death,  they  will  be  wholly  delivered 
from  their  gloomy  prison  and  admitted  to  heaven  ;  or, 
if  some  of  them  sliould  still  continue  so  unreasonably 
obstinate  as  that  they  will  need,  and  must  endure 
still  further  discipline,  yet  that  they  will  all  eventu- 
ally be  saved.  But  with  such  a  scheme  the  text  be- 
fore us  is  at  eternal  war :  for  by  the  end  here  men- 
tioned, must  be  meant  the  end  of  the  world,  the  day 
of  judgment.  By  the  kingdom  to  be  then  delivered 
up,  the  mediatorial  kingdom  is  unquestionablj'  in- 
tended. If  Christ  then  delivers  up  his  kingdom,  of 
course  he  will  no  longer  act  as  Mediator  ;  and  if  sOy 
then  obviously  no  sinners  can  ever  be  saved  by  him? 


79. 

after  the  day  of  judgment.  Can  they  be  saved  by 
any  other?  Let  the  scriptures  answer-— " Neitlier  is 
there  salvation  in  any  other  :  for  there  is  none  other 
name  under  heaven  given  among  men  whereby  we 
must  be  saved."     Acts  iv.  12. 

CriAP.  XV.  '^5.  "For  He  must  reign,  till  he  hath 
put  all  enemies  under  his  feet." — How  frequently 
and  triumphantly  have  these  words  been  brought  for- 
ward in  aid  of  the  universalian  cause  !  but  mani 
festly  with  no  reason.  The  phrase  ^  putting  un 
der  one's  feet/  does  not  necessarily,  nor  even 
jiaturally,  denote  a  cordial,  willing  s;ubjection. — 
When  the  captains  of  Israel,  in  obedience  to 
(he  command  of  Joshua,  (x.  24?,)  put  their  feet  upon 
the  necks  of  the  five  kings  of  Canaan,  they  did  not 
thereby  bring  them  into  cordial  subjection  to  his  gov- 
ernment, or  into  cordial  affection  to  his  person.  But 
mark  the  sense  in  which  this  phrase  is  used  in  otiier 
places  of  scripture.  See,  as  a  specimen,  Ps.  viii. 
4—8  :  "'  What  is  man,  that  thou  art  mindful  of  him  ? 
and  the  son  of  man,  that  thou  visitest  him  ?  For  thou 
hast  made  him  a  little  lower  than  the  angels,  and  hast 
crowned  him  with  glory  and  honor.  Thou  madesl 
him  to  have  dominion  over  the  works  of  thy  hands  : 
ihoii  hast  jJut  all  thinga  under  his  feet /^  But  certain- 
ly this  plu'asc,  as  here  used,  cannot  denote  a  cordial 
moral  subjection.  For  the  psalmist  proceeds  to  men- 
tion, "  all  sheep  and  oxen,  yea,  the  beasts  of  the  field, 
the  fowl  of  the  air,  the  fish  of  the  sea,  and  whatsoever 
passeth  through  tiie  paths  of  the  sea,"  as  among  the 
all  things  subjected  to  man.  But  as  these  animals  are 
not  moral  agents,  so  of  course  they  are  not  susceptible 
of  moral   subjection.      All,  therefore,  the   psalmist 


76 

meant  was,  that  those  animals  were  subjected  to  man's 
dominion^  so  that  they  would  be  afraid  of  him,  and 
acknowledge  him  as  their  lord  and  ruler.  Similarly, 
but  not  otherwise,  can  it  be  said  with  truth,  that  all 
Christ's  enemies  shall  be  put  under  his  feet. 

Chap.  xv.  29.  *^  Else  what  shall  they  do  which 
are  baptized  for  the  dead,  if  the  dead  rise  not  at  all  ? 
why  are  they  then  baptized  for  the  dead  ?'" — Of  this 
difficult  text,  three  expositions  have  been  proposed. 
Some  have  supposed  that  the  phrase  "  for  the  dead,'' 
means  for  their  dead  things.  It  must  be  acknowl- 
edged, that  the  adjective  or  adjective  pronoun  town 
jfEKROW>r,  may  be  in  either  the  masculine  or  neuter 
gender.  But  yet  what  rational  or  definite  idea,  can  be 
^.ttached  to  the  expression  dead  things,  it  is  hard  to 
conceive." — Some  have  supposed  that  St.  Paul  in  this 
passage  refers  to  a  custom  supposed  to  exist  in  his 
time,  viz.  of  some  being  baptized  (with  water)  in  the 
place,  stead,  or  room,  and  for  the  benefit  of  others, 
who  were  dead.  But  as  it  is  questionable  whether 
such  a  custom  ever  existed,  and  as  the  intrinsic  folly 
of  the  custom  itself  is  so  glaring  as  to  forbid  even 
the  supposition  that  it  could  well  exist  in  the  luminous 
age  of  the  apostles,  so  that  interpretation  of  the  pas- 
sage which  is  built  on  the  above  hypothesis,  must  h% 
abandoned.  It  remains  then,  that  we  exhibit  what 
appears  to  be  the  true  meaning  of  the  passage.  As 
the  words  town  nekrown  may  be  in  the  masculine  or 
feminine,  or  as  we  say  in  English,  common  gender, 
so  in  this  verse  they  probably  are.  The  preposition 
UPER,  properly  signifies,  in  the  place  or  room  of.  Sec 
Rom.  V.  8,  11 ;  Cor.  v.  14, 15  ;  1  Pet.  ii.  SI,  and  iii. 
18,  &c. — ^The  word  baptize  is  used  in  at  least  three 


77 

ji^Rscs  ill  the  scriptures.  Its  first  and  most  coramou 
reference  is  to  that  outward  ordinance,  or  christian 
sacrament,  called  baptism.  As  understood  in  this 
sense,  it  signifies,  to  immerse  or  wash  with  water. — 
See  Mat.  iii.  16 ;  Luke  vii.  29  ;  John  iii.  23  ;  Acts 
ii.  38,  and  X.  47,  &c. 

Again — the  word  signifies  sometimes,  the  opera- 
tions, the  influences  of  the  Holy  Spirit,  and  as  used  in 
this  acceptation,  is  called  spiritual  baptism.  See,  in 
illustration,  Mat.  iii.  11  ;  Acts  xi.  16.  Once  more — 
the  word  sometimes  denotes  sufferings ;  commonly 
extreme  sufl'eiings  ;  sufferings  nigh  unto  death,  as  in 
Mark  x.  38  ;  Luke  xii.  50.  Now  witli  respect  to  the 
passage  before  us,  it  would  make  good  sense  if  the 
word  BAPTizoMENoi  wcrc  understood  in  either  of  the 
above  mentioned  senses.  The  first  however,  seems 
on  the  whole,  preferable  to  either  of  the  otlier  two, 
chiefly  because  it  is,  in  the  New  Testament,  the  most 
common  sense  of  the  term.  The  meaning  of  this  pas- 
sage then,  may  be  expressed  in  the  following  para- 
phrase :  ^  Else  what  shall  they  do,  who,  in  token  of 
tiieir  receiving  the  christian  faith,  are  baptized  in  the 
room,  or  as  tlie  successors,  of  the  dead — of  those  who 
have  either  died  in  the  natural  way,  or  suffered  mar- 
tyrdom, if  the  dead  rise  not  at  all ;  and  why,  if  there 
be  no  resurrection  and  they  do  not  firmly  believe  it, 
do  they  so  readily  step  into  the  ranks  of  Christ's  fal- 
len  soldiers,  thereby  taking  their  places  and  exposing 
themselves  to  similar  sufferings,  and  death  ?'  Surely 
if  there  were  no  resurrection,  and  no  future  state  of 
rewards,  they  would  be  very  foolish,  in  thus  depriv- 
ing themselves  of  the  pleasures  of  this  life,  and  ex- 
posing themselvs  to  so  many  hardships,  and  even  to  a 
cruel  death. 


II.  CORINTHIANS. 

Chap.  ii.  i^ — 16.  ^^Now  thanks  be  unto  Ood, 
which  always  causeth  us  to  triumph  in  Christ,  and 
maketh  manifest  the  savour  of  his  knowledge  by  us  in 
every  place.  For  we  are  unto  God  a  sweet  savour 
of  Christ,  in  them  that  are  are  saved,  and  in  them  that 
perish.  To  the  one  we  are  the  savour  of  death  unUi 
death  ;  and  to  the  other  the  savour  of  life  unto  life.'^ 
— The  word  thriambeuo,  here  rendered  causeth  to 
tnumph,  occurs  also  in  Col,  ii.  15,  where  it  is  render- 
ed triumpliing  over.  The  apostle  may  be  understood 
as  giving  thanks  to  God,  either  because  he  had  tri- 
umphed  over  his  pharisaic  pride  and  obstinate  temper 
by  his  grace,  and  had  made  both  himself  and  his  fel- 
low apostles  trophies  of  his  grace,  or  rather  as  the 
English  version  imports,  and  as  the  two  following 
verses  most  directly  show,  because  he  had  made  him 
and  the  other  apostles  triumphant  as  such — as  officers 
in  the  kingdom  of  Christ.  In  these  three  verses,  St. 
Paul  is  supposed  to  allude  to  a  practice  among  the 
Romans,  which  was  this  :  when  their  generals  return- 
ed as  conquerors  from  a  successful  campaign,  they 
were  accompanied  by  some  distinguished  persons 
whom  they  had  taken  as  captives.  When  they  en- 
tered the  capital,  the  streets  were  paved  with  roses  and  | 
other  things,  of  a  sweet  odour.  Of  their  captives, 
some  were  pardoned,  and  some  put  to  death.  To  the 
former  those  sweet  smelling  roses  were  reviving  in- 
deed— they  were  a  savour  of  life  ending  in  life,  of 
prolonged  life.  To  the  latter  also,  they  were  at  first 
reviving ;  but  the  revival  was  short — it  wa«  like  the 


T9 

revival  before  death,  rather  threatening  than  otherwise. 
In  short,  to  them  th«^e  sUme  sweet  smelling  roses 
were  a  savour  of  death  unto  death.  The  main  spirit- 
ual instruction  of  the  whole,  appears  to  be  this,  viz. 
that  the  same  odoriferous  and  blessed  gospel,  or  the 
scheme  of  trutli  therein  taught,  produces  very  differ- 
ent effects  on  different  hearers — even  as  the  beams  of 
the  sun  do  on  wax  and  clay.  Some  the  truth  *'  pre- 
pares unto  glory'' — some  it  ripens  for  destruction. 
And  iu  either  case,  the  effect  produced  will  be  accord- 
ing to  the  dispositions  of  the  persons,  and  the  manner 
in  which  they  treat  the  messages  of  reconciliation. 
How  important  then  the  admonition,  "  Take  heed  how 
ye  hear." 

Chap.  ii.  17-  "  For  we  arc  not  as  many  which 
corrupt  the  word  of  God  ;  but  as  of  sincerity,  but  as 
of  God,  in  the  sight  of  God  speak  we  in  Christ." — 
Kapeleuo,  of  which  the  participle  is  here  used,  and 
translated  corrupt,  literally  means,  to  adulterate,  as  a 
dishonest  tavern-keeper  does  his  wines  and  other  cost- 
ly liquors.  The  word  is  here  used  metaphorically, 
iu  application  to  the  word  of  God,  and  denotes  adul- 
terating that  word.  Liquors  may  be  adulterated  two 
ways — by  infusing  into  them  'poisonous  ingredients, 
to  give  them  a  good  color,  &c. ;  and  by  pouring  into 
them  such  as,  though  not  destructive  to  the  lives  or 
healths  of  people,  weaken  the  liquors  themselves — 
such  as  water,  &c.  How  forcil)le  the  metaphor,  and 
alas  \  how  applicable,  as  there  is  reason  to  fear,  to  too 
many  in  our  own  days  also  !  Can  liquor  be  adulter- 
ated two  ways?  so  and  similarly  may  the  gospel. 
It  may  be  adulterated  cither  by  the  commixture  of 


iklse  philosophy,  profane  and  vain  babblings,  botk 
which  will  eat  as  doth  a  canker — 2  Tim.  ii.  16,  17  5 
Col.  ii.  8,  &c. — or  by  the  addition  of  harmless  tradi- 
tions, useless  ceremonies,  &c.  How  careful  should 
ministers  and  others  be,  that  they  do  "  not  handle  the 
word  of  God  deceitfully"  !  If,  as  is  said,  vast  num- 
bers of  people  in  Paris,  once  lost  their  lives  in  conse- 
quence of  a  merchant's  selling  them  adulterated  li- 
quors, ought  not  corrupt  teachers  to  fear,  lest  a  simi- 
lar, though  more  dreadful  destruction  (because  that  of 
the  soul  and  an  eternal  one),  should  ensue  on  their 
adulteration  of  the  lively  oracles  ! 

Chap.  iii.  18.  "  But  we  all,  with  open  face,  be- 
holding as  in  a  glass  the  glory  of  the  Lord,  are 
changed  into  the  same  image,''  &c.  In  the  original, 
the  word  translated  open,  is  a  passive  participle,  sig- 
nifying exactly  unveiled,  uncovered.  Hence  we 
learn  the  precise  meaning  of  this  text.  Moses  had  a 
veil  over  his  face.  Verse  13.  A  veil  was  also  upon 
the  minds  of  the  Jews  when  their  law  was  read. 
Verses  14,  15.  But  from  true  christians,  as  living 
under  a  so  much  more  luminous  dispensation,  such 
veil  is  removed,  so  that  they,  with  unveiled,  with 
uncovered,  open  face,  may  behold,  as  in  a  glass,  the 
Lord's  glory.  How  valuable  our  privileges,  how 
solemn  our  responsibility  ! 

Chap.  viii.  1.  "  Moreover,  brethren,  we  do  you 
to  wit  of  the  grace  of  God  bestowed  on  the  churches 
of  Macedonia." — As  the  phrase  "  we  do  you  to  wit," 
is  now  obsolete  and  scarcely  intelligible,  it  may  be 
well,  for  the  sake  of  common  readers,  to  observe  thai 


r 


tk 

the  corresponding  original  word,  signifies  simply  '*  wg 
make  known."  The  idea  is,  we  make  known  to  you 
the  grace  of  God  bestowed,  &c. 


Chap.  xii.  7.  "  And  lest  I  slioiild  be  exalted 
above  measure  through  the  abundance  of  the  revela- 
tions, there  was  given  to  me  a  thorn  in  the  flesh,  the 
messenger  of  satan  to  buifet  me,  lest  I  should  be  ex- 
alted above  measure." — To  such  subjects  as  minister 
questions  rather  than  godly  edifying,  the  scripture  cau- 
tions us  not  to  give  heed.  1  Tim.  i.  4.  Of  this  class 
appears  to  be  that  of  the  thorn  in  the  fleshy  here 
mentioned.  But  since  it  has  given  rise  to  considera- 
ble conversation,  and  frequent  inquiries,  it  may  be  well 
to  attend  a  little  to  it  in  this  place.  This  thorn  was, 
doubtless,  some  bodily  infirmity,  (for  it  was  in  his  flesh) 
and  probably  an  impediment  in  his  speech  ;  for, 

1.  This  is  a  nervous  difficulty,  or  attributable  to  a 
weak  and  irritable  state  of  the  nervous  system,  as  its 
proximate  cause.  And  that  St.  Paul's  bodily  tem- 
perament was  naturally  of  this  description,  seems 
probable  from  several  circumstances  I'ecorded  in  his 
life.  See  inter  alia.  Acts  xxiii.  3.  At  any  rate, 
whether  it  were  naturally  so  or  not,  such  super-natural 
revelations  would  be  very  apt  to  make  it  so,  on  ac- 
count of  their  overbearing  influence  on  the  whole  ani»l 
mal  frame,  and  hence  to  produce  the  eifect  now  sup- 
posed to  have  existed. 

2.  Certain  passages  in  the  writings  of  St.  Paul, 
aeem  to  favor  the  above  construction.  See  2  Cor.  x. 
10,  and  xi.  6.  But  the  scripture  before  us  suggestfs 
for  our  consideration,  another  point  less  questionable, 
and' far  more  important,  viz.  the  object  for  which  thi9 


8« 

ihovu  was  giveM.  This  was  to  humble  him,  to  keep 
him  from  being  exalted  above  measure.  In  short,  al- 
though the  passage  before  us  had  a  primary  reference 
to  the  apostle,  and  is  strictly  applicable  to  none  but  an 
inspired  man,  those  revelations  having  been  peculiar 
to  such  an  one,  yet  as  both  it  and  the  connected  parts 
of  the  paragraph  are  of  no  private  interpretation,  they 
together,  obviously  furnish  the  following  instructions  : 
that  pious  men  are  sometimes  spiritually  enlarged, 
in  their  views  and  affections — that  it  is  sometimes 
proper  to  speak  of  such  enlargement,  though  with  mod- 
esty, as  surely  the  apostle  does  in  the  context — that 
there  still  remains  in  them  fuel  fcr  pride  and  self-exal- 
tation— that  hence  they  must  have  some  judgments  to 
bumble  them — that  these  judgments,  though  sent  in 
mercy  and  designed  to  accomplish  the  best  purpose, 
are  in  themselves  grievous  to  be  borne — that  Christ  is 
the  proper  object  of  prayer — that  it  is  lawful  and  pro- 
per to  pray  repeatedly  for  the  same  blessing — that  al- 
though it  may  not  be  best  on  the  Avhole  for  the  present 
trials  of  christians  to  be  removed,  yet  they  shall  have 
grace  sufficient  to  bear  them — and  that  with  the  assur- 
ance of  this,  as  well  as  in  view  of  the  eventual  good 
tendency  of  our  trials  themselves,  we  should  even  take 
pleasure  in  them,  or  as  St.  James  says,  ^'•'  count  it  all 
joy,  when  we  fall  into  divers  temptations.'' 

Chap.  xii.  16.  "'  —  Nevertheless,  being  crafty, 
I  caught  you  with  guile." — Either  this  clause  is  to  be 
understood  as  the  objection  of  Paul's  enemies,  or  as  an 
interrogation  like  a  similar  clause  in  verse  18,  respect- 
ing Titus,  or  the  word  dolo  must  be  here  used  in  a 
good  sense.    It  is  too  evident  to  admit  denial  or  td 


88 

require  proof,  that  words,  the  same  in  the  original  ^ndi 
in  our  translation  too,  are  used  sometimes  in  a  good 
sense,  sometimes  in  a  bad  one.  Of  these,  the  words 
anger,  emulation,  tradition,  &c.  are  specimens.  Of 
these  coustructions,  however,  the  first,  viz.  that  the 
words  allude  to  an  insinuation  of  PauFs  enemies^, 
seems  much  the  best.  Surely  nothing  could  be  fur- 
ther from  the  apostle's  design  in  this  place,  than  to 
encourage  pious  frauds,  falsely  so  called,  or  duplicity 
of  any  kind. 


mr 


GALATIANS. 

CiiAP.  V.  4-.  ^^  Christ  is  become  of  no  eifect  unto 
yoU;,  whosoever  of  you  are  justified  by  the  law;  ye 
are  fallen  from  grace." — Those  who  are  but  moderate- 
ly acquainted  with  the  theological  controversies  of  the 
present  day,  especially  with  those  in  which  Calvinists 
and  Armiuians  (so  called)  are  the  contending  parties, 
know  very  well  that  the  subject  of  falling  from  grace, 
has,  among  others,  occupied  much  attention  and  been 
the  subject  of  much  debate.  To  prove  that  true  chris- 
tians may  and  sometimes  do  fall  from  grace,  this  pas- 
sage has,  with  others,  been  frequently  adduced.  To 
some  this  verse  has  probably  appeared  as  sufficient  of 
itself,  to  support  that  doctrine  ;  one  reason  of  which, 
appears  to  be  the  phraseology  here  used.  For  who 
can  doubt  whether  christians  do  not,  or  at  least  may 
not,  fall  from  grace,  when  it  is  here  expressly  said 
that  they  had  thus  fallen  ?  Now  in  all  controversies  it 
is  necessary  that  the  precise  point  in  debate  should  be 
explicitly  stated,  and  fully  understood.  By  falling 
from  grace,  as  the  phrase  is  used  in  this  dispute,  is 
meant  a  person's  falling  from  an  interest  in  the  cove- 
nant of  grace,  and  losing  entirely  all  his  religion. — As 
it  has  not  been  the  authors  design  to  engage  in  con- 
troversies further  than  should  appear  necessary  for  the 
execution  of  his  main  purpose,  announced  in  the  title 
page,  he  will  not  of  course,  at  present,  concern  him- 
self with  either  the  arguments  for,  or  objections  against, 
this  doctrine.  He  would  just  observe  however,  that 
this  scripture  lias  no  manner  of  reference  to  that  doc- 
trine as  above  explained,  and  that  «ven  if  it  had,  it 


8d 

could  liaVe  uo  manuer  of  force  to  support  the  Armiu- 
ian  sentiment  respecting  it.  For  observe — the  text 
implies  and  teaclies,  that  none  fall  from  grace  except 
those  who  are  justified  by  the  law.  The  words  are, 
''  whosoever  of  you  are  justified  by  the  law,  ye  are 
fallen  from  grace."'  Let  the  matter  be  expressed  in  a 
syllogism,  and  it  will  stand  thus  :  '  None  fall  fromL 
grace  except  those  who  are  justified  by  the  law.' — But 
none  are  really  justified  by  the  law,  for  "  by  the  deeds 
of  the  law  there  shall  no  flesh  be  justified  in  his  sight." 
Rom.  iii.  20.  Therefore,  none  really  fall  from  grace. 
Or  if  we  should  understand  the  expression  of  being 
justified  by  the  law,  to  mean,  as  in  this  place  it  does 
mean,  seeking  to  be  justified  by  the  law,  looking  to 
the  law  for  justification,  why  then  the  conclusion 
would  be^  that  none  fall  from  grace  except  those  who, 
like  the  Galatians,  seek  to  be  justified  by  the  law,  or 
by  the  deeds  of  the  law.  But  it  is  hoped  that  in  these 
days  of  light  and  knowledge,  very  few  real  christians 
are  so  foolish  as  the  Galatians  were  in  this  respect. 
One  thing  is  certain  ;  so  far  as  they  are  real  christians, 
they  are  dead  to  the  law  by  the  body  of  Christ — Rom. 
vii.  4, — and  the  law  is  dead  to  them,  verse  6,  i.  e.  as 
to  any  efficacy  for  their  justification  ;  nor  do  they  even 
seek  to  be  justified  by  the  deeds  of  the  laAv. — But  it 
is  time  to  show  what  the  true  meaning  of  this  passage 
is.  If  we  candidly  peruse  the  epistle  throughout,  we 
shall  perceive  that  there  was  in  the  Galatians,  or  in 
many  of  them,  an  exceedingly  strong  propensity  to 
seek  justification  before  God  from  the  law,  or  which 
is  the  same  tiling,  on  the  ground  of  their  own  works. 
See,  particularly,  Chaps,  i.  6  ;  ii.  21 ;  iii.  1 — 4- ;  iv- 
10.  11.     To  bring  them  off  from  this  Jegal  ground, 


and  to  establish  tliem  on  a  purely  evangelical  one; 
was  tlie  main  object  of  St.  Paul  in  writing  this  epistle  5 
as  must  be  evident  to  every  one  who  attentively  reads 
it.  And  such  was  manifestly  his  object  in  the  passage 
before  us,  and  in  the  entire  context.  The  meaning 
therefore,  of  this  scripture,  must  be  to  the  following 
effect,  viz.  ^  If  you  Galatians  look  to  and  depend  on 
the  law  for  justification,  Christ  is  become  of  none  ef- 
fect, or  is  of  no  use  to  you  :  you  have  in  this  case  fal- 
len from  and  given  up  the  gospel  plan,  which  proposes 
to  save  you  by  mere  sovereign  grace.' 

Chap.  vi.  4.  '^  But  let  every  man  prove  his  own 
work,  and  then  shall  he  have  rejoicing  in  himself 
alone,  and  not  in  another.'' — As  to  the  proper  import 
of  the  verb  dokimazeto  (prove),  see  the  criticism  on  , 
1  Cor.  xi.  28.  The  inquiry  now  before  us  is  :  what 
is  intended  by  the  last  clause  of  the  verse,  "  then  shall 
he  have  rejoicing  in  himself  alone,  and  not  in  another'^? 
The  meaning  evidently  is,  that  then  shall  he  have 
that  joy  which  arises  from  his  own  sight  of  his  good 
state,  and  not  merely  from  the  good  opinion  entertained 
of  him  by  others.  With  respect  to  this  affair,  as  well 
as  many  others,  "  it  is  a  light  thing  to  be  judged  of 
man  or  of  man's  judgment,''  for  this  is  frequently  er- 
roneous. But  when  we  ourselves  discern  the  evi- 
dences of  our  good  state  ;  when  we  see  them  ourselves^ 
and  our  own  eyes  behold  them,  and  not  another's — 
this  affords  satisfaction.  Thus  "  the  good  man  is  sat- 
isfied from  himself  J' 

Chap.  vi.  17.     "From  henceforth  let  no  man 
trouble  me  :  for  I  bear  in  my  body  the  marks  of  iii^ 


87 

Lf»rd  Jesus." — "  Let  no  man  trouble  me/'  i.  e.  as  is 
evident  from  tlie  connexion  and  from  the  tenor  of  the 
whole  epistle,  with  disputes  and  contentions  about  cir- 
cumcision and  the  other  peculiarities  of  Judaism. 
For  this  request  the  apostle  subjoins  the  following 
reason  :  *•  for  I  bear  in  my  body  the  marks  of  the 
Lord  Jesus.''  What  can  be  meant  by  those 
marks  ?  It  is  probable  that  he  referred  chiefly  to  the 
scars  and  wounds  wliicli  had  been  caused  by  the 
stripes  he  had  received,  and  by  those  chains  with 
which  he  had  so  frequently  been  bound  and  galled,  in 
the  service  of  the  Lord  Jesus.  And  as  stigmata,  the 
original  word  here  used,  denoted  literally  those  marks 
or  brands,  which  were  sometimes  imprinted  by  the 
ancients  on  their  servants  and  soldiers,  as  permanent 
indications  to  whom  they  belonged,  so  the  apostle 
might,  by  a  beautiful  allusion  to  this  primary  import 
of  the  word,  have  used  it  in  this  passage.  He  might 
have  referred  to  his  stigmata  also,  as  tokens  not  only 
of  his  past  sufferings  in  the  cause  of  Christ,  but  also 
of  his  continued,  indissolvable  relation  to  him,  notwith- 
standing all  those  sufferings.  In  these  scars  and 
wounds,  the  apostle  gloried  more  triumphantly  than 
did  the  Roman  general  in  those  scars  and  wounds 
which  he  had  received  in  facing  the  enemies  of  his 
country.  We  hence  learn,  that  the  true  believer  glo- 
ries in  tribulation  undergone  for  Christ's  sake,  and 
that  no  species,  nor  degree  of  it,  *  neither  death  not 
life,  nor  angels,  nor  principalities  nor  powers,  nor 
things  present  nor  things  to  come,  nor  the  height  of 
prosperity  nor  the  depth  of  adversity,  nor  any  other 
creature,  can  separate  him  from  the  love  of  God  Avhich 
is  in  Christ  Jesus  his  Lord.'     Surely  a  believer,  and 


especially  a  minister  of  this  deacription,  ought  not  to 
be  needlessly  troubled  or  impeded,  in  his  career  to 
glory,  and  in  his  attempts  to  conduct  poor  sinners 
there,  by  "  foolish  questions  and  genealogies,  and  con- 
tentions and  strivings  about  the  law*  which  are  un- 
profitable and  vain.'^ 


m 


EPHESIANS. 

Chap.  iv.  8.  "  Wherefore  he  saith,  when  he  as- 
cended up  on  high,  he  led  captivity  captive,  and  gave 
gifts  unto  men." — This  is  a  quotation  from  Ps.  Ixviii. 
18.  and  is  supposed  to  contain  an  allusion  to  the  prac- 
tice of  ancient  kings,  ^vho,  after  victories,  and  on  other 
great  occasions,  distributed  gifts  among  their  subjects. 
Thus,  when  the  ark  of  the  Lord  of  Hosts  had  been 
brought  from  Kirjath-jearim  to  the  city  of  David,  and 
an  oblation  had  been  made  of  burnt  offerings  and 
peace  offerings,  David  "  dealt  among  all  the  people, 
even  among  the  whole  multitude  of  Israel,  as  Avell  to 
the  women  as  the  men,  to  every  one  a  cake  of  bread, 
and  a  good  piece  of  flesh,  and  a  flagon  of  wine.''  S 
Sam.  vi.  19.  In  like  manner  did  Solomon,  at  the  ded- 
ication of  the  temple.  1  Kings,  viii.  65.  But  behold 
a  greater  than  either  Solomon  or  David  is  here. — 
Greater  also  is  his  munificence,  for  it  includes  spiritual 
blessings  in  heavenly  things,  in  Christ  Jesus.  For 
after  he  had  "  spoiled  principalities  and  powers,  and 
made  a  show  of  them  openly,"  and  in  testimony  of 
complete  triumph,  had  led  captivity  captive,  and  as- 
cended up  on  high,  he  also  dispersed  gifts  among 
his  subjects.  "  And  he  gave  some  apostles,  (i.  e. 
some  to  be  apostles)  some  to  be  prophets,  some  to  be 
evangelists,  and  some  to  be  pastors,  and  some  to  be 
teachers,"  and  all  for  most  important  purposes,  even 
"  for  the  perfecting  of  the  saints,  for  the  work  of  the 
ministry,  for  the  edifying  of  the  body  of  Christ." 

Chap.  iv.  30.     ^*  And  grieve  not  the  Holy  Spirit 

M 


90 

of  Grodf  whereby  ye  are  sealed  unto  the  day  of  re- 
demption."— The  sealing  of  the  Spirit  here  mention- 
ed, seems  to  be  a  metaphor,  taken  from  a  practice  of 
merchants,  viz.  putting  a  certain  mark,  stamp,  or  seal 
on  their  goods,  whereby  they  might  be  known  to  be 
theirs.  Or  the  phrase  may  refer,  perhaps  more  proba- 
bly,  to  the  ancient  practice  of  setting  a  seal  or  mark 
on  the  bodies  of  soldiers  and  servants,  especially 
on  their  foreheads  and  hands — a  fact  which,  by  the 
ivay,  may  assist  in  illustrating  the  true  meaning  of 
Ezek.  ix.  4.  and  Rev.  vii.  3.  The  day  of  redemption 
must  here  mean  the  day  of  the  general  resurrection 
and  final  judgment.  See  a  similar  phrase  used  in 
Hom.  viii.  33.  The  passage  then,  rightly  understood, 
not  only  shows,  that  God's  servants  have  his  peculiar 
distinguishing  mark  or  seal  upon  them,  which  is  his 
own  moral  image,  but  also  appears  strongly  in  point 
to  support  the  doctrine  of  their  final  perseverance  and 
eternal  happiness. 

Chap.  vi.  19.  *•  And  for  me,  that  utterance  may 
be  given  unto  me,  that  I  may  open  my  mouth  boldly, 
to  make  known  the  mystery  of  the  gospel." — Many 
scriptural  words  have  been  and  still  are  mis-used, 
and  made  to  convey  such  meanings  as,  to  say  the 
least,  are  quite  foreign  to  their  original  import.  The 
remark  is  applicable,  in  a  degree,  to  the  terms  heresy, 
schism,  tradition,  &c.  and  still  more  so  to  the  one 
now  before  us.  The  word  mystery  (in  the  Greek 
Musterion)  has  been  and  still  is  used  by  the  papists? 
to  denote  the  sacraments  of  the  New  Testament,  es- 
pecially that  of  the  Euchajist.  By  protestants,  or  by 
many  of  them,  it  has  been  understood  and  used  to 


•91 

denote  tiomcfhing  incomprehensible  by  the  Iiumau 
niiud.  Thus^  the  co-existence  of  three  persons  in 
one  God,  and  of  two  natures  iu  the  person  of  Jesng 
Christ,  tliey  have  declared  to  be  mysterious — meaning 
thereby,  that  by  the  mind  of  man  they  cannot  be  fully 
comprehended.  But  the  Greek  word  musterion, 
properly  signifies  neither  of  tiiese,  but  something  liid^ 
den,  concealed  in  opposition  to  its  being  revealed. 
For  proof  of  this  we  need  only  recur  to  the  etymolo- 
gy of  the  word  itself,  and  to  the  connexion  and  sense 
in  which  it  is  almost  invariably  used  in  the  New 
Testament : 

1.  Its  etymology.  Miisterion  is  derived  either 
from  the  Greek  verb  muein,  to  shut  up,  to  conceal,— i- 
or  from  the  Hebrew  noun  mistar,  a  thing  hidden? 
concealed,  which  is  from  the  verb  satau,  to  hide, 
conceal.  The  etymological  import  of  the  word  there- 
fore, is  not  something  incomprehensible,  but  something 
as  yet  concealed — not  revealed.  And  that  such  is  in 
fact  its  proper  meaning,  is  yet  further  evident, 

2.  From  the  connexion  and  sense  in  which  the 
word  is  almost  invariably  used  in  the  New  Testament. 
See,  among  numerous  others,  the  following  passages. 
Mat.  xiii.  11  :  "Unto  you  it  is  given  to  know  the 
mysteries  of  the  kingdom  of  heaven."  But  how  could 
the  disciples  know  those  mysteries,  if  they  were  in- 
comprehensible, or  unintelligible  ?  Rom.  xvi.  25,  §6  : 
" —  according  to  the  revelation  of  the  mystery,  which 
was  kept  secret  since  the  world  began,  but  now  is 
made  manifest,  and  by  the  scriptures  of  the  prophets, 
according  to  the  commandment  of  the  everlasting  God, 
made  knoicn  to  all  nations  for  the  obedience  of  faith." 
Remarks  oa  the  sense  in  which  the  word  mysterv  is 


.     9& 

here  used,  are  unnecessary.  The  passage  explains 
itself,  1  Cor.  xv.  5i  :  "  Behold  I  shew  you  a  mys- 
tery." What  mystery  ?  The  apostle  proceeds  in  the 
three  succeeding  verses,  to  tell  us  what  it  is.  It  is  in 
short,  the  mystery  of  the  general  resurrection,  and  of 
that  glorious  transformation,  which  the  bodies  of  the 
«aints  are  then  to  undergo.  This  subject  had  been 
kept  concealed  from  the  pagan  Gentiles.  The  pre- 
sumptive evidence  in  favor  of  it,  from  the  light  of  na- 
ture, tiieir  only  guide,  was  too  weak,  they  thought,  to 
render  the  doctrine  credible.  Hence  the  Greeks  not 
only  disbelieved,  but  derided  it.  Acts  xvii.  33.  To 
them  this  doctrine  had  been  a  mystery ;  i.  e.  it  had 
not  been  revealed  to  them  ;  but  having  been  shewed — 
having  been  revealed  to  them  by  the  apostle,  it  was 
a  mystery  to  them  no  longer.  Certainly  it  was  not  to 
such  of  them  as  believed  in  the  apostle's  inspiration, 
and  credited  his  testimony.  Once  more — Col.  i.  2d, 
S6  :  "  —  the  word  of  God  ;  even  the  mystery  which 
hath  been  hid  from  ages  and  from  generations,  but  now 
is  made  manifest  to  his  saints.'^  I  shall  quote  at  pres- 
ent no  more  passages,  but  would  merely  advise  the 
reader,  who  is  not  yet  satisfied  with  the  interpretation 
ahove  given,  and  still  adheres  to  the  too  prevailing 
modern  one,  to  attend  carefully  to  the  following  places, 
which  are,  I  believe,  all  the  rest,  where  the  word  mys- 
tery occurs,  i.  e.  in  the  New  Testament,  viz  :  2  Thess. 
ii.  7 ;  1  Tim.  iii.  9,  and  iii.  16 ;  Eph.  i.  9,  iii.  3 — 9, 
V.  32,  and  vi.  19;  Rom-  xi.  2o  ;  1  Cor.  ii.  6,  iv.  1, 
xiii.  2,  and  xiv.  2  ;  Col.  ii.  2,  andiv.  3  ;  Mark  iv.  11^ 
with  Luke  viii.  10;  Rev.  i.  20,  x.  7,  and  xvii.  5,  He 
will  perceive  that  in  almost  all  the  above  texts,  mus- 
terion  denotes  not  something  incomprehensible  or  un- 


98 

mtelligible  ;  but  somcthiDg  which  had  been  secret,  but 
is  now  revealed,  declared  in  the  word  of  God,  and 
whicli  may  of  course,  be  known  and  understood.  The 
practical  use  to  be  made  of  all  that  has  been  said  on 
tiiis  article,  is,  that  we  should  be  very  careful  to  use 
scriptural  words  in  their  primitive  and  proper  sense. 
To  the  neglect  of  this,  or  to  the  contrary  practice  is 
to  be  attributed,  in  some  measure,  a  great  part  of 
those  doctrinal  and  practical  errors  which  have  so 
much  abounded  in  Christendom. 


94 


PHILIPPIANS. 

Chap.  i.  10.  "  That  ye  may  approve  things  that 
are  excellent ;"  or^  ^  that  ye  may  try  the  things  that 
diifer/  as  the  clause  may  be  rendered. — These  words, 
therefore,  may  be  understood  as  expressing  the  apos- 
tle's wish  and  petition,  not  merely  that  the  Philippian 
christians  might  cordially  approve  of  those  things 
vv^hich  were  really  excelleut,  but  also  that  their  intel- 
lectual faculties  might  be  exercised  in  discriminating 
truth  from  error ;  that  thus  they  might  discover  and 
determine  what  things  were  really  excellent,  and  thus 
worthy  of  approbation.  How  indispensable  then  the 
duty,  as  well  as  from  other  considerations,  how  ur- 
gent the  necessity  of  examining,  of  searching  the 
scriptures  for  ourselves  !  for  if  we  neglect  this  duty, 
if  we  rest  satisfied  with  a  superficial  acquaintance 
with  their  contents,  and  above  all,  if  we  depend  on 
the  mere  opinions  of  other  men, — we  may  indeed  be 
ever  learning,  after  a  sort,  but  shall  be  apt  "  never  to 
Gome  to  the  knowledge  of  the  truth.*' 

Chap.  i.  S3.  "  For  I  am  in  a  strait  betwixt  two, 
having  a  desire  to  depart  and  to  be  with  Christ,  which 
is  far  better.'' — This  is  to  be  classed  among  the  nu- 
merous scriptures  ■  which  exhibit  the  doctrine  of  a 
separate  intermediate  state  :  for  it  expresses  the  con- 
viction of  an  inspired  apostle,  that  immediately  on 
his  departure  from  this  world,  he  should  be  with 
Christ.  Thus  to  be,  Paul  says,  is  far  betler  than  to 
remain  here,  which  could  not  be  true,  otherwise  than 
on  the  supposition  that  he  would  be  in  a  state  of  both 


conscious  and  happy  existence.  In  abort,  the  text 
before  us  teaches  at  once  tlie  doctrines,  both  of  a 
separate  state,  and  of  the  immediate  happiness  of 
christians  at  death. 

Chap.  ii.  6,  7f  ^-  "  ^'^ho,  being  in  the  form  of 
God,  thought  it  not  robbery  to  be  equal  with  God ; 
yet  made  himself  of  no  reputation,  and  took  upon 
him  the  form  of  a  servant,  and  was  made  in  the  like- 
ness of  men  ;  and  being  found  in  fashion  as  a  man, 
he  humbled  himself,  and  became  obedient  unto  death, 
even  the  death  of  the  cross." — These  verses,  espe- 
cially the  6th  and  7th,  notwithstanding  the  Socinian 
construction  of  them,  establish  these  two  positions — 
that  Christ  pre-existed,  and  that,  in  his  pre-existent 
state,  he  was  not  a  proper  man,  but  possessed  another, 
a  higher,  even  a  divine  nature.  That  both  these  sen- 
timents are  simultaneously  expressed,  a  mere  atten- 
tion to  the  verses  must  evince. 

CiiAP.  iii.  2.  ^'  Beware  of  the  concision." — The 
word  KATATOMEEN,  rendered  concision,  and  which 
may  with  equal  propriety  l)e  rendered  excision,  seems 
in  this  place  to  denote  those  Judaizing  teachers,  who, 
in  the  apostolic  age,  infested  not  only  the  Philippian 
church,  but  many  other  churches  also ;  and  who,  as 
this  characteristic  word  imports,  cut  off,  or  cut  down. 
Indeed  the  term  represents  both  their  works  and.  their 
destiny  :  for  by  their  insisting  so  much  on  the  neces- 
sity of  circumcision  to  salvation.  Acts  xv.  1.  and  by 
their  incessant  commixture  of  Judaism  with  christiani' 
ty,  they  cut  down,  as  it  were,  the  fundamental  pillars 
of  the  latter,  and  cut  oiF  or  frustrated  the  hopes  of  in* 


96 

dividual  believers;  since  *  other  foundation  could 
no  man  lay  than  that  which  was  laid/  which  was  Je- 
sus Christ.  1  Cor.  iii.  11.  The  word  also  may 
have  pointed  to  their  destiny,  for  they,  with  multitudes 
of  others  of  their  nation,  were  soon  to  be  cut  oif  from 
the  earth,  in  the  approaching  destruction  of  Jerusa- 
lem, and  awful  desolation  of  Judea. 

Chap.  iii.  11.  "  If  by  any  means  I  might  attain 
unto  the  resurrection  of  the  dead." — This  cannot 
mean  the  literal  and  general  resurrection.  For  to  the 
resurrection  here  spoken  of,  St.  Paul  represents  it  as 
difficult  to  attain  :  and  from  the  following  verses  it 
appears,  that  whether  he  should  eventually  attain  to 
it  or  not,  would  depend  on  his  own  faithfulness  or 
unfaithfulness.  But  in  the  literal  resurrection,  all 
men  will  participate,  whether  faithful  or  unfaithful — 
whether  good  or  bad  ;  '^  for  the  hour  is  coming,  in  the 
which  all  that  are  in  the  graves  shall  hear  his  voice^ 
and  shall  come  forth."  John  v.  28,  29.  By  the  res- 
urrection of  the  dead,  therefore,  St.  Paul  must  have 
meant,  the  receiving  of  that  glorious  and  spiritual 
body,  mentioned  in  verse  21 ;  and  there  represented 
as  opposed  to  his  present  vile  body.  Or  to  express 
it  otherwise,  in  John  v.  29  ;  the  Lord  Jesus  speaks  of 
the  ^^  resurrection  of  life,"  and  of  "  the  resurrection  of 
damnation."  Now  it  is  the  first  of  these  resurrections 
that  the  apostle  refers  to  m  the  words  before  us,  even 
the  resurrection  unto  eternal  life.  Such  was  the  res- 
urrection that  the  apostle  here  represents  himself  as 
so  diligently  seeking. 

Chap.  iii.  20.    " For  our  conversation  is  in  heaven." 


97 

— The  word  canversation,  whether  understood  in  its 
vulgar  sense,  as  meaning  familiar  discourse,  or  on  a 
larger  scale,  as  denoting  intercourse,  familiarity,  doeg 
not  convey  the  whole  meaning  of  its  correspondent 
original  term.  This  is  politeuma,  which  means  citi- 
zenship— sometimes  also,  the  body,  community,  socie- 
ty of  which  one  is  a  citizen.  The  design  of  the  apos- 
tle, therefore,  in  this  passage,  appears  to  have  been  to 
assert  not  only  the  practice,  but  also  the  hirih  and 
heavenly  relation  of  himself  and  his  Philippian  breth- 
ren, and  consequently  of  all  true  christians. 


17 


m 


COLOSSIANS. 

Chap.  ii.  8.  "  Beware  lest  any  man  spoil  you 
through  philosophy  and  vain  deceit,  after  the  tradition 
of  men,  after  the  rudiments  of  the  world,  and  not  after 
Christ." — The  word  translated  spoil,  is  compound, 
being  derived  from  sula,  (spoils),  and  ago,  to  lead 
away,  or  carry  oft*.  Primarily,  it  relates  to,  and  is 
descriptive  of,  the  conduct  of  a  victorious  enemy,  who, 
having  subdued  his  antagonist,  dispossesses  him  of 
his  treasures  and  carries  them  off  as  spoils  from  the 
field  of  battle.  How  forcibly  expressive  then  is  it,  of 
that  complete  subjection  and  moral  ruin,  to  wiiich  the 
apostle  considered  the  Colossians  as  exposed  from 
philosophy.  The  philosophia,  hov/ever,  which  the 
apostle  here  mentions,  cannot  intend  true  and  genuine 
philosophy,  for  it  would  be  very  absurd  to  pretend 
that  this  can  ever  be  hostile,  or  in  any  way  injurious, 
to  Christianity.  Neither  does  Christianity  forbid,  or 
discourage  our  attention  to  the  sciences  in  general,  but 
is  friendly  to  them  all,  and,  in  particular,  not  only 
allows,  but  requires  the  diligent  use  and  improvement 
of  all  our  mental  powers  in  the  investigation  of  truth. 
1  Thess.  V.  2i.  And  what  Christianity  requires,  that 
she  has  actually  effected,  wherever,  and  just  so  far  as, 
her  genuine  influence  has  prevailed.  For  it  is  too  no- 
torious to  be  denied,  that  almost  all  the  literature  and 
science  which  have  been  in  the  world  since  the  com- 
mencement of  the  christian  era,  have  been  in  christian 
countries,  and  have  been  owing  no  doubt,  to  the  fos- 
tering influence  of  Christianity  itself.  But,  by  philos- 
ophy  in  this  passage,  the  apostle  iateads  what  may  be 


&9 

.  called  philosopbism — false  philosophy,  vain  and  de- 
ceitful, as  in  this  same  versi:  he  describes  it ;  or  "  sci- 
ence falsely  so  called,"  as  in  1  Tim.  vi.  SO,  In  a 
word,  tiie  object  of  St.  Paul  in  this  verse  is,  to  warn 
us  against  l)cing  "  corrupted  from  the  simplicity  that 
is  in  Christ,''  by  infidel  philosophy  on  the  one  hand, 
or  by  Jewish,  or  any  other  human  traditions  and  in- 
ventions, on  the  other.  How  seasonable,  how  impor- 
tant the  warning,  even  in  our  days.  "  He  that  hath 
an  ear  let  him  hear  what  the  Spirit  here  saith  to  the 
churches.'*' 

Chap.  ii.  18.  "  Let  no  man  beguile  you  of  your 
reward  in  a  voluntary  humility  and  worshipping  of 
angels,  intruding  into  those  things  which  he  hath  not 
seen,  vainly  pulled  up  by  his  fleshly  mind." — The 
only  particular  in  this  verse  which  seems  to  require 
illustration  is,  ^'  worshipping  of  angels."  AVhat  is  in- 
tended by  such  worship  ?  To  understand  this  subject 
correctly,  it  should  be  remembered,  that  the  primitive 
church,  although  so  highly  favored  witli  divine  inspira- 
tion and  apostolic  instruction,  soon  became  infested 
and  corrupted  witii  pagan  philosophy  and  Jewish  tra- 
ditions. And  perhaps  no  particular  church  was  more 
so  than  the  Colossian.  See  cliap.  ii.  verses  8, 16,  &c. 
This  worshipping  of  angels  originated  among  the 
pagans.  In  their  worship  they  made  use  of  angels, 
or  of  supposed  angels,  as  mediators  between  the  Deity 
and  themselves.  At  first,  it  seems,  they  regarded 
them  in  this  light  only,  i.  e.  as  mediators,  and  inter- 
cessors.  In  process  of  time,  however,  as  might  have 
been  expected,  these  angels  became  more  directly  the 
bjects  of  religious  adoration  themselves.     Indeed  the 


100 

process  in  this  matter  among  the  Gentiles,  appears  to 
have  been  much  the  same  as  it  was  afterwards  in  the 
Roman  church,  with  respect  to  the  images  of  departed 
saints.  Accordingly,  in  ecclesiastical  history,  image- 
worship  itself,  as  practised  in  that  church,  is  consid- 
ered as  having  come  from  the  Gentiles.  See  Milner, 
vol.  3,  p.  157. — These  remarks  may  serve  to  prepare 
the  way  for  our  understanding  what  is  here  meant  by 
the  worshipping  of  angels.  Certain  persons,  it  seems, 
in  the  church  at  Colosse,  were  still  so  much  under  the 
influence  of  their  old  pagan  philosophy  and  supersti- 
tion, that  they  were  for  introducing  angels  into  their 
worship ;  i.  e.  for  introducing  angels  as  helps  in  di- 
vine worship — as  mediators,  pretending  it  was  too 
much,  too  great  arrogance  for  such  mean  creatures  as 
men  were,  to  attempt  to  worship  the  Majesty  of  heav- 
en without  their  mediation.  There  was  an  appear- 
ance of  humility  in  all  this  ;  but  it  was  nothing  more. 
It  was  a  mere  voluntary  humility — one  entirely  of 
their  own  invention  and  choice — such  an  humility  as 
Jehovah  never  required,  and  would  never  approve 
of ;  yea,  it  was  no  true  humility.  It  deserved  a  far 
different  name.  It  was  in  reality  pride,  rank  pride, 
as  it  led  the  subjects  of  it  to  "  exercise  themselves  in 
great  matters,  and  in  things  too  high  for  them" — to 
pry  presumptuously  into  the  invisible  world,  and  to 
attempt  to  understand  and  teach  such  things  respect- 
ing angels  as  are  no  where  revealed.  Thus  they  in- 
truded into  those  things  which  they  had  not  seen,  and 
could  not  see,  nor  know,  and  became,  of  course,  vain, 
ly  puffed  up  by  their  fleshly  minds.  Besides — by  in- 
troducing the  worship  of  angels,  they  would  rob  the 
Redeemer  of  his  appropriate  glory,  for  he  is  the  one 


101 

and  the  only  mediator  between  God  and  men.  1  Tim. 
ii.  5.  No  wonder  then  that  the  apostle  should  give 
such  a  caution  against  the  worshipping  of  angels. 

Chap.  iii.  14.  "  And  above  all  these  things  put 
on  charity,  which  is  the  bond  of  perfectness." — It  is 
probahlc  that  most  readers  consider  the  word  above, 
as  here  denoting  preference,  as  if  Paul  had  said,  *  put 
on  charity  as  preferable  to  all  the  other  virtues,'  men- 
tioned in  verse  IS.  Indeed,  charify  or  love,  must  be 
allowed  to  have  the  pre-eminence  over  all  the  other 
characteristics  of  the  true  believer.  See  1  Cor.  xii. 
3t,  and  ch.  xiii.  throughout.  It  does  not,  however, 
appear  to  have  been  the  design  of  this  passage  to  re- 
cognize such  pre-eminence.  The  passage  is  suppos- 
ed to  be  figurative,  and  to  refer  to  the  manner  in  which 
the  ancients,  and  especially  the  ancient  soldiers,  were 
clothed.  They  used  to  have  a  girdle  tied  around  and 
over  their  other  garments.  That  girdle  served  as  a 
bond  or  ligament,  to  keep  their  other  garments  tight 
and  close  together.  To  a  similar  tendency  and  opera- 
tion of  charity,  the  apostle  here  refers.  It  would 
prove  as  a  *^  bond  of  perfectness,"  or  a  perfect  bond, 
to  keep  together  and  adjust  all  the  other  graces  and 
gifts  of  the  christian. 


102 


I.  THESSALONIANS. 

Chap.  ii.  I7.  '^But  we,  brethren,  being  takeu 
from  you  for  a  short  time  in  presence,  not  in  heart, 
endeavored  the  more  abundantly  to  see  your  face  with 
great  desire." — The  apostle  here  refers  to  the  event 
related  in  Acts  xvii.  10.  In  consequence  of  the  in- 
surrection, menaces,  and  violence  of  the  Jews,  the 
brethren  were  obliged  to  send  away  himself  and  Silas 
by  night,  from  Thessalonica  to  Berea.  And  his  de- 
sign in  the  first  part  of  this  verse  was,  to  relate  not  only 
the  fact  of  his  having  been  then  separated  from  tliera,  but 
also  the  manner  of  such  separation,  i.  e.  as  it  respect- 
ed his  own  feelings.  It  was,  in  short,  as  the  original 
imports,  like  that  of  children  suddenly  and  violently 
torn  from  their  affectionate  parents,  or  otherwise  de- 
prived of  them,  and  thus  made  orphans. — How  pecul- 
iar, how  tender,  and  strong,  are  the  feelings  of  pious 
ministers  towards  their  people  ! 

Chap.  iii.  13.  "To  the  end  he  may  establish 
your  hearts  unblaraeable  in  holiness  before  God,  even 
our  Father,  at  the  coming  of  our  Lord  Jesus  Christ 
with  all  his  saints." 

The  word  saints,  as  commonly  used,  denotes  the 
"redeemed  from  among  men."  It  is  well  knoAvn, 
however,  by  every  one  acquainted  with  the  original, 
that  the  word  agioi,  translated  saints,  is  generic,  and 
with  equal  propriety  applicable  to  any  intelligent 
beings  possessing  sanctity  of  character.  It  is  applied 
to  God  the  Father,  1  Pet.  i.  15 ;  to  Jesus  Christ, 
Mark  i.  S4;  to  the  Holy  Spirit,  Mat.  i.  18;    to  the 


108 

good  angels,  Luke  ix.  20 ;  to  the  Old  Testament 
prophets,  Luke  i.  70 ;  to  both  the  prophets  and 
apostles  and  to  believers  generally,  as  members  of 
the  church  militant,  Acts  ix.  13,  41.  In  fine,  the 
word  when  used  without  a  noun  and  with  the  article, 
«s  in  this  passage,  signifies  the  holy  ones.  If  now 
the  inquiry  be,  what  class  of  holy  beings  are  intended 
by  this  phrase  in  the  verse  before  us, — the  answer  is, 
probably  the  angels :  for  it  sliould  be  remembered 
that  in  this  place  the  apostle  is  speaking  of  the  second 
coming  of  Jesus  Clirist — of  his  coming  to  judge 
the  world.  Now  we  are  elsewhere  expressly  told» 
that  when  he  shall  come  for  this  purpose,  the  angels 
shall  descend  with  and  attend  liira.  See  Mat.  xxv. 
^1  ;  a  Thess.  i.  7-  Again,  it  will  be  naturally 
impossible  for  the  redeemed  saints  to  attend  their 
Saviour  in  that,  his  descent,  anil  that  too  in  their  per- 
fect man,  consisting  of  both  body  and  soul.  Much 
less  will  all  of  them  be  able  thus  to  attend  him  on 
that  great  occasion ;  because  all  their  bodies  (tliose 
only  of  Enoch  and  Elijah  excepted)  will  then  be  in 
their  graves. — For  the  Lord  Jesus  will  descend  from 
heaven  with  a  shout,  with  the  voice  of  the  archangel 
and  the  trump  of  God,  before  even  the  dead  in  Christ 
sliall  arise      Chap.  iv.  16. 


104 


II.  THESSALONIANS. 

Chap.  ii.  7,  8.  "For  the  mystery  of  iniquity 
doth  already  work  :  only  he  who  now  letteth  will  let, 
until  he  be  taken  out  of  the  way.  And  then  shall 
that  Wicked  be  revealed,  whom  the  Lord  shall  con- 
sume with  the  spirit  of  his  mouth,  and  shall  destroy 
with  the  brightness  of  his  coming." — By  the  mystery 
of  iniquity,  or  of  lawlessness,  is  to  be  understood, 
generally,  antichristianism,  as  even  in  the  apostolic 
age  beginning  to  appear — in  the  ambitious  domineer- 
ing spirit  of  some  ministers,  as  well  as  in  the  factious 
schismatical  spirit  of  many  professors, — and  also,  in 
all  those  corruptions  of  doctrine — in  all  that  idolatrous 
worship — and  in  all  those  corporeal  severities  and 
mortifications  which  were  occasioned  by  such  a  spirit. 

The  phrase  "  he  who  now  letteth,''  (or  hindereth, 
withstandeth)  denotes  the  imperial  Roman  power  or 
civil  government,  which  then,  from  motives  of  policy, 
operated  as  a  check  on  ecclesiastical  predominance 
and  corruptions,  and  would  thus  act,  so  long  as  the 
then  existing  administration  should  continue.  But 
afterwards,  after  the  then  existing  impediment  should 
have  been  removed,  the  Wicked  or  lawless  one,  i.  e. 
the  Papacy,  with  all  its  characteristic  deformity,  should 
appear  :  which  accordingly  vvas  the  case,  A.  D.  606. 
But  this  antichristian  power  was  to  "  endure  but  for 
awhile. '^  The  apostle  expressly  predicts  his  over- 
throw, and  the  means  by  which  it  should  be  accom- 
plished. "  Whom  the  Lord  shall  consume  with  the 
spirit  of  his  mouth,  and  shall  destroy  with  the  bright- 
ness of  his  coming,"        The  consumption  and  dftr 


i05 

struetion  here  predicted,  must  be  principally  of  the 
moral  kind.  This  appears,  vvhetiier  we  consider  the 
means  with  which  they  sliould  be  accomplished,  viz. 
tlie  spirit  of  the  Lord^s  mouth,  and  the  brightness  of 
his  coming,  i.  e.  generally,  the  influences  of  his  Spir- 
it accompanying  the  bright  display  of  his  truth,  es- 
pecially in  the  faithful  preaching  of  it,  (means  evi, 
dently  suited  to  accomplish  no  destruction  but  that  of 
sin) — or  the  fact,  that  the  Papists,  as  a  body  of  peo- 
ple, have  not  yet  been  literally  destroyed,  although 
this  awful  prophecy  has  been  fulfilling  against  them 
300  years,  but  are  still  very  numerous,  their  numbers 
being  supposed  to  amount  to  140,000,000.  The  de- 
struction of  this  antichristian  power  began  at  the 
time  of  the  great  Reformation,  A.  D.  15t7 — has  been 
going  on  ever  since,  and  will  be  completed  at  the 
close  of  the  1S60  years. 

Chap.  ii.  11,  12.  "  And  for  this  cause  God  shall 
send  them  strong  delusion  that  they  should  believe  a 
lie  ;  that  they  all  might  be  damned  who  believed  not 
the  truth,  but  had  pleasure  in  unrighteousness." — 
The  11th  verse,  if  literally  interpreted,  would  cer- 
tainly exhibit  some  agency  of  God  in  sin  ;  but,  doubt- 
less, such  an  one  as  neither  reflects  on  His  immaculate 
purity  on  the  one  hand,  nor  abridges  human  liberty 
on  the  other.  But  what  is  to  be  understood  by  v.  IS, 
"  that  they  all  might  be  damned  who  believed  not  the 
truth,"  &c.  ?  As  to  the  import  of  the  word  damned,  see 
the  criticism  on  1  Cor.  xii.  29.  The  final  clause  of  this 
verse  illustrates  the  true  cause  of  the  condemnation 
and  ruin  of  sinners.  This  is,  in  short,  not  the  divine 
decree  of  reprobation,  but  their  own  wicked  choice. 
It  is  their  being  "  pleased  with  unrighteousness." 


106 


I.  TIMOTHY. 

CAap.  ii.  4.  ^^  Who  will  have  all  men  to  be  saved, 
and  to  come  unto  the  knowledge  of  the  truth." — As 
this  text  has  been  much  used  in  the  universalian  con- 
troversy,  and  is  much  relied  on  by  the  advocates  for 
the  final  salvation  and  happiness  of  all  mankind,  it 
has  become,  for  this  reason,  very  important  to  investi- 
gate its  true  meaning.     To  this  end  let  it  be  observed, 

1.  The  passage  may  express  merely  God's  willing- 
ness that  all  men  should  be  saved.  Indeed,  although 
the  verb  thelo  sometimes  expresses  wish,  desire,  yet 
according  to  Schrevelius'  Lexicon,  mere  ivillingness 
is  its  primary  signification.  Now  in  this  sense  Jeho- 
vah, undoubtedly,  willeth  that  all  men  should  be  sav- 
ed. For  he  saith,  "  Have  I  any  pleasure  at  all  that 
the  wicked  should  die, — and  not  that  he  should  return 
from  his  ways  and  live  ?"  Far  from  this.  "  As  I  live, 
saith  the  Lord  God,  I  have  no  pleasure  in  the  death 
of  the  wicked,  but  tliat  the  wicked  turn  from  his  way 
and  live" — Ezek.  xviii.  S3,  and  xxxiii.  11. — i.  e.  such 
is  the  benevolence  of  the  blessed  God,  that  it  is  mor-^ 
ally  impossible  He  should  be  pleased  with  the  death 
or  misery  of  any  human  being,  in  itself  considered. 
Human  happiness  and  misery  being  considered  ab- 
stractly, the  former  would,  in  his  mind,  be  infinitely 
preferable  to  the  latter.  Hence  then,  and  in  this 
^ense,  He  may  be  said  to  will  the  salvation  of  all  men- 
But  all  this  does  not  imply  that  all  men  will,  in  fact, 
be  saved.  If  from  the  mere  goodness  of  God,  and  his 
willingness  that  all  should  be  happy,  we  may  con- 
clude that  all  will  in  fact  be  saved  eternally,  then 


107 

from  the  same  premises  we  may  conclude  against  u«. 
deniable  matter  of  fact,  viz.  the  existence  of  any  such 
things  as  sin  and  misery  in  the  present  world.  For 
Ihe  principle  of  the  reasoning  is  in  both  cases  the  same. 
If,  because  the  Lord  is  good,  lie  will  necessarily  save 
all  men  from  eternal  misery,  then  for  the  same  reason, 
one  would  think,  would  He  save  them  from  temporal 
misery  also,  or  prevent  their  enduring  it,  which  we 
know  lie  does  not.  Or  to  state  the  matter  a  little  dif- 
ferently, and  perliaps  more  appropriately  :  if  from  the 
mere  willingness  of  God,  that  all  men  should  be  holy 
and  happy  in  tiie  future  world,  we  may  conclude  that 
all  will  be  there  holy  and  happy ;  then  from  his 
willingness  that  they  all  should  be  holy  and 
happy  in  this  world  also,  we  might  conclude  that  they 
all  would,  while  here,  be  both  holy  and  happy.  The 
truth  is,  that  in  both  cases  the  conclusion  does  by  no 
means  result  from  the  premises.  Though  the  Lord 
be  willing  that  all  sinners  should  be  saved,  yet  none 
of  them  are,  naturally,  willing  to  be  saved,  i.  e.  in  his 
own  way.  And  to  say  that  this  natural  unwillingness 
will  ever  be  overcome,  or  in  any  way  removed,  from 
all  sinners,  is  to  beg  the  question.  And  if  it  could 
be  proved  that  the  phrase,  "  who  will  have  all  men  to 
he  saved,"  means  that  God  actually  wishes,  desires, 
the  salvation  of  all  men,  and  hence  it  should  be  con- 
cluded that  all  men  will  hereafter,  and  eventually,  he 
holy  and  happy, — the  inquiry  is,  why  then  are  they 
not  all  holy  and  happy  in  this  world,  for  is  not  the 
latter  an  obJl;ct  of  divine  desire,  equally  and  in  the 
same  sense  with  the  other?  But, 

2.  In  this  verse  the  apostle  may  refer  to  God's  pre- 
cpp^.?ve  will  or  command.     And  in  this  sense  also,  it 


108 

is  undoubtedly  his  will  that  all  should  be  saved  :  For 
not  only  doth  He  direct  that  his  gospel  should  be 
preached  to  every  creature,  but  "  now  comraandeth  all 
men  every  where  to  repent.'^  Acts  xvii.  31.  And 
says  St.  John,  '^  This  is  his  commandment,  that  we 
should  believe  on  the  name  of  His  son  Jesus  Christ/' 
But  whatever  may  be  the  import  of  the  word  willj 
(which  is  the  key  to  the  whole  passage,)  it  is  obvious 
that  the  word  itself  extends  alike  to  both  clauses  of 
the  verse.  Let  us  read  it  again  :  '^^  Who  will  have  all 
men  to  be  saved  and  to  come  unto  the  knowledge  of 
the  truih.''  In  the  same  sense  therefore,  in  which 
God  willeth  all  men  to  be  saved,  doth  He  will  them 
to  come  to  the  knowledge  of  the  truth.  Now  the  lat- 
ter clause  may  be  interpreted  in  perfect  consistency 
with  either,  and  with  both  of  the  above  mentioned  con- 
structions. For  that  God  is  willing  that  all  men  should 
come  to  the  knowledge  of  the  truth,  appears  from  his 
direction  to  his  ministers  to  preach  his  gospel  to  every 
creature.  Mark  xvi.  1;^.  And  that  He  command- 
eth  all  in  christian  lands  to  come  to  this  knowledge, 
will  not  be  denied  by  such  as  have  properly  read  their 
bibles,  and  believe  that  they  are  His  word.  The  hea- 
then also,  have  a  law,  (Rom.  ii.  14.)  and  are  thereby 
required  to  attend  to  truth  and  duty,  so  far  as  they 
can  be  learned  from  the  light  of  nature,  and  are  inex- 
cusable because  they  do  not.  Ch.  i.  20.  But  to  say 
that  the  Lord  hath  purposed,  hath  decreed,  that  all 
should  come  to  the  knowledge  of  the  truth,  is  saying 
far  too  much,  if,  as  Isaiah  teaches,  ch.  i.  27,  what  the 
Lord  of  hosts  hath  purposed  none  can  disannul  ;  for  it 
is  notorious,  that  all  have  not  yet  come  to  the  knowl. 
edge  of  the  truth,  nor  ever  will  in  this  world.     Oo  the 


109 

whole,  it  seems  there  is  no  rational  or  right  way,  of 
interpreting  this  passage,  but  what  is  contained  in  the 
one  or  the  other  of  the  above  constructions. 

Chap.  ii.  14,15.  "  And  Adam  was  not  deceived ; 
but  the  woman,  being  deceived,  was  in  the  transgres- 
sion. Motwithstanding  she  shall  be  saved  in  child- 
bearing,  if  they  continue  in  faith,  and  charity,  and  ho- 
liness, witli  sobriety/'' — But  is  there  not  decisive 
proof  from  Cxen.  iii.  0,  that  Adam  was  deceived,  and 
was  a  transgressor  in  the  affair  of  the  forbidden  fruit, 
and  as  really  so  as  Eve  ?  Paul's  meaning  is,  that 
Adam  was  not  first  deceived.  And  the  truth  of  this 
appears  from  Moses'  account  of  the  temptation.  It 
thence  appears  that  the  woman  was  first  in  both  the 
deception  and  the  transgression.  Yea,  in  a  certain 
sense,  it  may  be  said  that  Adam  was  not  deceived  by 
the  serpent  at  all,  for  from  the  Mosaic  narrative  it  ap- 
pears that  his  transgression  was  in  direct  compliance, 
not  with  the  temptation  of  the  devil,  but  with  the  soli- 
citations of  the  woman.  But  what  can  be  the  meaninis 
of  verse  15.  That  the  child-bearing,  there  mentioned? 
is  not  to  be  understood  literally,  is  at  least  probable  from 
the  immediately  subjoined  condition  of  her  being  thus 
saved,  viz.  her  continuance  in  faith,  and  charity,  and 
holiness,  &c.  But  that  impious  and  infamous  women 
are  conducted  through  the  pains  of  the  literal  parturi- 
tion as  safely,  and  perhaps  as  frequently,  as  those  of 
the  most  exemplary  virtue,  is  too  evident  to  admit  de- 
nial. The  word  saved,  here  seems  to  denote  spiritual 
salvation  ;  and  the  word  child-bearing,  the  "child 
born" — the  seed  of  the  woman— the  Messiah.  And  the 
meanbig  of  the  apostle  appears  to  have  been  this  : 


11© 

^.Though  the  woman  was  first  deceived,  and  in  the 
transgression,  yet  her  condition  with  respect  to  par- 
don  and  eternal  happiness,  is  by  no  means  desperate  : 
for  she  may  be,  yea,  she  certainly  shall  be,  saved  in 
and  through  that  glorious  Redeemer,  who  was  to  be 
(and  has  been)  born  of  her,  provided  only  she  obeys 
Him  in  the  exercise  of  faith,  and  charity,  and  holiness? 
with  sobriety.' 

Chap.  iv.  1 — 4.  "  Now  the  Spirit  speaketh  ex 
pressly,  that  in  the  latter  times  some  shall  depart  from 
the  faith,  giving  heed  to  seducing  spirits,  and  doc- 
trines of  devils  ;  speaking  lies  in  hypocrisy  ;  having 
their  conscience  seared  with  a  hot  iron  ;  forbidding 
to  marry  ;  and  commanding  to  abstain  from  meats, 
which  Grod  hath  created  to  be  received  with  thanks- 
sivins:  of  them  which  believe  and  know  the  truth." — 
The  Protestants  appear  to  be  correct  in  their  applica- 
tion of  this  paragraph  of  scripture  to  the  Papists, 
chiefly  because  the  characteristics  herein  enumerated 
have  been  so  peculiarly  exhibited  by  them.  Tlie 
DiijASKALiAis  DAiMONiowN,  translated  "  doctrines  of 
devils,"  signify  exactly,  doctrines  of  demons.  But 
here  arises  the  inquiry,  whether  we  are  by  this  ex- 
pression to  understand  doctrines  taught  by  demons,  or 
<loctrines  concerning  demons  ?  The  last  is  doubtless 
the  true  construction  of  the  phrase.  The  Papists 
have  in  fact  given  heed,  and  still  give  heed  to  seduc- 
ing spirits.  They  have  also  taught  many  doctrines 
concerning  demons ;  have  recommended  and  estab- 
lished among  themselves,  images  and  image- worship, 
and  said  many  equally  strange  and  groundless  things 
about  the   efficacy  of  the  intercessions  of  departed 


ill 

:«iints,  and  even  represented  those  saints  as  the  proper 
objects  of  religious  adoration.  They  have  prohibited 
marriage,  especially  to  their  priests.  The  propriety 
therefore,  of  applying  these  verses  primarily  and 
chiefly  to  them,  cannot  be  questioned. 

Chap  v.  9.  "  Let  not  a  widow  be  taken  into  the 
number  under  three  score  years  old,  having  been  the 
wife  of  one  man.'' — Into  what  number  does  the  apostle 
here  mean  ?  Surely  not  the  number  of  church  mem- 
bers ;  for  neither  a  being  of  the  age  of  sixty  years,  nor 
an  having  been  the  wife  of  one  man,  could  have  been 
a  pre-requisite  for  an  admission  into  that  society.  In- 
to the  visible  church,  a  young  person,  and  one  who 
had  always  lived  in  celibacy,  was  as  admissible  (other 
things  being  equal)  as  any  other  person.  The  num- 
ber here  mentioned,  must  have  been  the  number  of 
those  to  be  maintained  by  the  charity  of  the  church, 
and  perhaps  to  act  as  deaconesses  in  it  To  this  in- 
terpretation the  whole  context  obviously  points.  See 
particularly,  verses  3,  4,  8  and  16. 

Chap.  vi.  8.  "  And  having  food  and  raiment,  let 
us  be  therewith  content." — The  original  word  trans- 
lated raiment,  properly  signifies  covering.  It  is  a 
generic  or  general  word,  and  in  its  application,  ought 
not  of  course  to  be  restricted  to  mere  raiment,  the  cov- 
ering for  the  body.  It  is  at  least,  and  with  equal  pro-, 
priety,  applicable  to  a  dwelling-place,  an  house,  or 
house-covering.  This  exhortation  of  the  apostle  there- 
fore, does  not  forbid,  but  implicitly  allows,  us  to  be 
suitably  careful  and  laborious  for  the  requisite  accom- 
modations and  comforts  of  life,  generally,  such  as  food, 


lis 

raiment,  dwelling-houses,  &c.  for  ourselves  and  fami- 
lies. At  the  same  time  it  must  be  conceded  that  it 
forbids  us  to  seek  after  more,  i.  e.  for  ourselves,  and 
like  the  similar  precept  in  Mat.  vi.  S5,  prohibits  anxiety 
about  these. 


lis 


ir.  TIMOTHY. 

Chap.  i.  10.     "Who  hath  abolished  death,  and 
hath  brought  life  and  immortality  to  light  through  the 
gospel." — By  life  and  immortality,  or  incorruption, 
some  have  understood   Jesus   Christ  himself.     The 
meaning  of  the  expression  they  suppose  to  be  much 
the  same  with  that  of  1  John  i.    2,    "the  life   was 
manifested,"  i.  e.  Christ  our  life,  (Col.   iii.  4,)  was 
manifested.     But  does  it  not  seem  rather  absurd  to 
say,  as  on  this  interpretation  we  must  say,  that  Christ 
brought  himself  to  light  ?    Life  and  immortality  is  a 
Hebraism  for   immortal   life.     The  common   under- 
standing of  this  clause,  which  is  to  this  purpose,  viz. 
that  Jesus  Christ  hath  brought  the  immortality  of  the 
soul  and  a  future  state  clearly  to  light,  seems  altogeth- 
er the  best.     It  should,  however,  be  observed,  that 
the  form  of  expression  here  used,  viz.  brought  these 
subjects  to  light,  or  illustrated  them  by  the  gospel, 
seems  to  convey  an   intimation,  that  these  glorious 
truths  themselves  were  contained  in  the  Old  Testa- 
ment, though  not  therein  so  clearly  revealed — a  posi- 
tion, by  the  way,  supportable  from  several  passages 
of  scripture.     See,  among  others,  Mat.  xxii.  29 — 33. 

Chap.  ii.  4.  "No  man  that  warreth  entangleth 
himself  with  the  affairs  of  this  life,  that  he  may  please 
him  who  hath  chosen  him  to  be  a  soldier." — It  was  a 
statute  of  the  Roman  government,  that  a  certain  class 
of  their  soldiers,  called  the  legionary  soldiers,  should 
not  engage  in  agriculture,  merchandize,  or  in  short, 
in  any  other  occupation  wliich  would  divert  their 
Q 


minds  from  the  business  of  their  own  profession.  To 
tliat  statute,  and  to  the  practice  of  the  Roman  soldiers 
consequent  thereon,  St.  Paul  refers  in  this  passage. 
His  obvious  design  was  to  illustrate  by  a  reference  to 
the  duty  and  practice  of  those  who  were  then  engaged 
in  carnal  warfare,  the  duty  of  the  minister  of  the  gos- 
pel— the  soldier  of  the  cross — to  show  that  he  also 
should  not  permit  any  worldly  business  or  recreations 
to  divert  his  mind  from  such  supreme  and  constant  at- 
tention to  his  appropriate  work,  as  its  unutterable  im- 
portance, difficulty,  and  responsibility,  demand.  It 
is,  by  the  way,  natural  to  remark,  that  if  such  be  the 
duty  of  christian  ministers  ;  if,  in  particular,  they  thus 
dOf  their  people  are  under  the  strongest  obligations  to 
afford  them  a  competent  worldly  maintenance.  Hu- 
manity and  justice,  in  this  case,  require  it — not  to  in- 
sist at  present  on  those  express  and  numerous  texts  of 
scripture  which  require  this  duty  at  theii*  hands. 

Chap.  iii.  16,  "  All  scripture  is  given  by  inspira- * 
tiou  of  God." — The  words  *^  all  scripture,"  though 
very  comprehensive,  cannot  include  the  Apocrypha, 
for  that  this,  although  excellent  as  a  history  and  in 
many  other  respects,  was  not  given  by  special  divine 
inspiration,  appears  from  the  following  facts  : 

1.  The  Jewish  church  did  not  receive  it  as  canon- 
ical. 

S.  Neither  Christ  nor  his  apostles  ever  quoted  from. 
or  referred  to  it. 

We  may  add  as  of  some  weight, 

3.  That  the  council  of  Laodicea,  in  A.  D.  368,  do 
not  mention  the  apocryphal  books  as  among  those 
used  by  the  church. 


ii5 


TITU9. 


Chap.  ii.  10.  "Not  purloining." — This  is  one 
among  the  considerable  number  of  words  in  the  sacred 
scriptures,  which  are  now,  in  a  great  measure,  obso- 
lete. The  original  term  occurs  only  thrice  in  the 
New  Testament — Acts  v-  S  and  3,  and  in  this  pas. 
sage.  In  the  two  first  it  is  translated  "  keep  back  a 
part.''  The  apostle's  object  in  the  use  of  it  here,  was 
to  discourage  and  prevent  fraud,  pilfering^  disboaesty 
in  servants. 


116 


HEBREV/S. 

Chap.  ii.  11.  ^^  For  both  lie  that  sanctifieth,  and 
they  who  are  sanctified,  are  all  of  one.'* — Of  one 
what  ?  If  we  examine  the  context,  we  shall  sec  that 
the  word  father  is  understood.  Thus  :  Christ  the 
sanctifier,  and  believers  the  sanctified,  are  all  of  one 
father  ;  for  which  cause  or  reason,  as  it  follows  in  the 
next  verse,  Christ  is  not  ashamed  to  call  them  breth- 
ren, saying,  "I  va  ill  declare  thy  name  to  my  brethren/* 
&c.     See  Ps.  xxii.  22. 

Chap.  ii.  16.  "  For  verily  he  took  not  on  him  the 
nature  of  angels,  but  he  took  on  him  the  seed  of  Abra- 
ham."— This  passage  is  commonly  understood  as 
teaching  that  Christ  in  his  incarnation  and  appearance 
on  earth,  did  not  assume  the  angelic  nature  and  form, 
but  rather  the  human  nature  and  form — i.  e.  that  for 
our  redemption,  he  became  a  man,  and  not  an  angel. 
Now  that  this  was  a  truth,  is  undeniable  ;  but  the 
question  is,  was  it  the  truth  here  meant,  or  was  this 
the  main  thing  here  intended  by  the  apostle  ?  Whoev- 
er understands  the  original,  and  will  attend  to  the 
etymology  of  the  verb  here  used,  will  perceive  that  its 
precise  meaning  is,  to  lay  hold  on,  or  lay  hold  of.  Ac- 
cordingly it  is  thus  rendered,  in  almost  all  the  in- 
stances of  its  occurrence  in  the  New  Testament.  See 
Mat.  xiv.  31 ;  Mark  viii.  23 ;  Luke  xxiii.  26,  and 
XX.  20,  26 ;  1  Tim.  vi.  12,  19.— This  text  then  may 
at  least  as  properly  be  translated  thus  :  ^  he  laid  not 
hold  on  angels,  but  he  laid  hold  on  the  seed  of  Abra- 
ham.'    Such  is  the  interpretation  of  the  verse  given 


117 

by  many  commentators,  and  such  is  probably  the  Inie 
interpretation  of  it.  And  what  a  good  sense  docs  it 
make!  what  an  important  truth  does  it  exhibit — a 
truth  which  is  not  only  elsewhere  and  abundantly 
taught  in  the  scriptures,  but  constitutes  the  very  es- 
sence of  tlie  gospel.  For  the  apostate  angels,  we  are 
told,  there  is  no  redemption.  Jude  v.  6.  But  for  the 
seed  of  Abraham,  for  the  once  lost  sheep  of  the  house 
of  Israel,  the  Savior  became  incarnate — them  he  came 
to  redeem — on  tliem  lie  took  hold  to  deliver  them  from 
going  down  to  the  pit.  It  is  true  that  the  covenant  of 
redemption  includes  others  beside  the  lineal  seed  of 
Abraham  ;  and  undoubtedly  the  aggregate  number  of 
the  saved  from'  the  Gentile  nations,  will  be  vastly 
greater  than  such  number  from  the  Jews.  Still  how- 
ever, it  v»as  proper,  that  in  this  place  only  the  latter 
should  be  particularly  mentioned,  because  not  only 
was  the  gospel  first  published  to  them,  and  our  Lord 
in  person  published  it  to  them  only,  and  thus  peculiar- 
ly took  hold  on  them  to  save  them  from  sinking  into 
ruin  (as  he  did  on  Peter — Mat.  xiv.  31,  where  the 
same  verb  is  used),  but  also  this  epistle  was  written 
to  them. 

Chap.  iv.  9.  "  There  reraaineth  therefore  a  rest 
to  the  people  of  God." — Sabbatismos,  the  word  here 
translated  rest,  properly  and  exactly  denotes  a  keep- 
ing or  enjoying  of  the  Sabbath.  And  in  this  sense 
the  verb  sabbatizo,  from  which  the  noun  sabbatismos 
is  derived,  is  used  in  the  Septuagint.  See,  in  that 
version,  Ex.  xvi.  30  ;  Lev.  xxvi.  35.  That  this  text 
refers  principally  to  the  heavenly  state,  must  be  ad- 
mitted ;  yet  as  referring  thereto,  its  meaning  is  more 


118 

definite  tlian  common  readers  are  aware.    For  as  the 
precise  import  of  sabbatismos,  is  a  keeping  or  enjoy, 
ing  of  the  Sabbath,  so  as  applied  to  the  world  of  glory, 
it  illustrates  very  impressively  the  peculiar  nature  of 
its  employments  and  enjoyments  :  in  other  words,  it 
shows  that  they  will  be  similar  to  those  of  a  Sabbath  J 
(i.  e.  of  one  rightly  sanctified)  on  earth. — It  surely   i 
becomes  us  then  in  the  application  of  this  thought,  to 
inquire  whether  we  love  the  Sabbath  and  its  appropri-  | 
ate  duties  on  earth  ;  whether  we  can  truly  call  them 
a  delight.     Isa.  Iviii.  13.     If  we  cannot  so  say,  and 
so  feel ;  if,  on  the  contrary,  from  weariness  with  and 
dislike  to,  the  exercises  of  this   holy  day,  and  from 
worldly  mindedness,  we  are  for  saying,  *'  when  will 
the  Sabbath  be  gone  that  we  may   set  forth  wheat  ?" 
Amos  viii.  5, — if  such  be  the  case  with  us,  dreadful  is 
our  state,  presumptuous  are  all  our  hopes  of  future 
happiness  :  For  obviously,  if  we  have  no  relish  for 
the  entertainments  of  our  earthly  Sabbaths,  we  cannot 
have  for  the  similar  and  more  spiritual   ones  of  the 
celestial  Sabbatism  ! 

Chap.  iv.  12.  ^^  For  the  word  of  God  is  quick, 
and  powerful,  and  sharper  than  any  two-edged  sword, 
piercing  even  to  the  dividing  asunder  of  soul  and  spir- 
it, nnd  of  the  joints  and  marrow,  and  is  a  discerner  of 
the  thoughts  and  intents  of  the  heart.^' — By  the  word 
of  God,  here  mentioned,  the  written  word,  the  Bible, 
is  generally  supposed  to  be  meant.  And  although 
the  term  logos,  be  used  in  sixteen  diiferent  senses  in 
the  New  Testament,  yet  that  in  this  text,  it  denotes  the 
written  word,  or  denotes  that  primarily  and  principal- 
ly, is  very  probable,  especially  because  the  epithets 


119 

here  used,  arc  in  fact,  and  with  peculiar  propriety, 
applicable  to  he  holy  scriptures.  Most  of  the  lan- 
guage, here  used,  is  metaphorical,  and  very  strong, 
but  not  too  strong.  Ask  the  christain  who  has  tasted 
the  good  word  of  God,  and  he  will  tell  you  so.  To 
every  such  an  one,  the  written  word  has  been  indeed 
*•' quick  and  powerful,  sharper  than  any  two-edged 
BAVord,  piercing  even  to  the  dividing  asunder  of  soul 
and  spirit,"  &c. — or  as  it  is  expressed,  (1  Thess.  ii. 
13,)  it  ^'worketh  effectually  in  them  that  believe." 
The  degree  of  its  effectual  operation  is  however  very 
different  in  different  believers ;  as  diffierent  as  are  the 
degrees  of  their  sanctification.  It  is  equally  true,  that 
in  every  instance  of  its  being  effectual,  on  either  saints 
or  sinners,  ^'  the  excellency  of  the  power  is  of  God 
and  not  of  man,"  nor  even  of  the  written  word  itself. 
The  ministration  of  the  Spirit,  and  that  only,  co-oper- 
ating with  the  wonl,  renders  it  effectual  for  the  ^'  cast- 
ing down  of  imaginations,  and  of  every  high  thing  that 
cxalteth  itself  against  the  knouiedge  of  God,^*  and  for 
the  "  bringing  into  captivity  of  every  thought  to  the 
obedience  of  Christ."  S  Cor.  x.  5.  We  may  add, 
that  this  instrumental  efficacy  of  the  scriptures  on  their 
own  iiearts  and  lives,  is  to  believers  an  intuitive  and 
decisive  proof  of  their  divine  original. 

CnAP.  V.  4.  **  And  no  man  taketh  this  honor  to 
himself,  but  he  that  is  called  of  God,  as  was  Aaron." 
— It  may  be  tiiouglit  that  any  attempt  to  elucidate  thi.' 
text,  is  lost,  or  at  least  unnecessary  labor,  because  its 
true  meaning  may  be  said  to  be  already  evident;  and, 
what  renders  criticism  the  less  necessary,  self-evident 
also.     But  what  then  is  this  evident,  this  self-evident 


120 

meaning  ?  It  is  easy  to  tell  what  it  is  not,  and  as  easy 
to  prove  that  by  enthusiasts  this  text  has  been  per- 
verted to  very  bad  purposes.  It  has  been  understood 
and  represented,  it  seems,  as  teaching  that  there  must 
be  a  kind  of  passivity  on  our  part,  and  a  kind  of  mir- 
aculous, or  at  least  extraordinary  agency  and  vocation, 
on  God's  part,  in  our  induction  into  the  evangelical 
ministry  ;  that  personal  study  and  labor,  in  storing  the 
mind  with  useful  human  knowledge,  say  of  the  lan- 
guages, liistory,  &c.  is  not  at  all  necessary  to  qualify 
one  to  be  an  useful  minister — that  the  young  man,  or 
whoever  else  he  be,  need  not,  or  must  not,  be  active 
in  such  business,  and  much  less  in  that  of  actually  en- 
tering into  the  ministry — that  in  this  sense  he  should 
not  take  such  an  honor  to  himself — but  that  on  the 
contrary,  he  should  wait  until  he  has  a  divine  call — 
must  remain  perhaps  at  the  plough,  or  at  the  anvil,  or 
behind  the  counter,  until  Grod  calls  him  to  preach,  and 
must  then  go  immediately  and  preach  the  kingdom  of 
God,  not  conferring  with  flesh  and  blood,  &c.  &c. — 
But  it  is  time  to  shew  what  the  meaning  of  this  text 
is  ;  and  for  this  purpose  let  it  be  observed — 

1.  The  honor  or  official  station  intended  in  this 
verse,  is  not  that  of  a  common  priest  under  the  law? 
nor  of  a  common  minister  under  the  gospel ;  but  solely 
of  the  Jewish  Jiigh  priest.  Whatever  therefore  may 
be  intended  by  not  taking  this  honor  to  one's  self,  and 
by  being  called  of  God  thereto,  as  was  Aaron,  this 
passage  has  no  direct  reference  to  christian  preachers 
in  these  days.     But, 

2.  Even  if  it  had — on  supposition  that  it  is  refera- 
ble, implicitly  or  consequentially,  to  such  preachers — 
still  the  obviously  necessary  inquiry  is,  as  before; 


what  is  meant  by  these  expressions — "  not  taking  this 
honor  to  one's  self,  and  beinj;  called  of  God  thereto"  ? 
Those  extraordinary  calls  to  the  sacerdotal  and  other 
important  oflRces,  which  were  so  frequent  under  the 
Jewish  dispensation,  and  generally  during  the  age  of 
miracles,  are  not  now  to  be  expected.  To  be  sure  we 
have  a  right  to  demand  that  those  who  make  claim  to 
them,  should  support  their  claim  l>y  such  '*  mighty 
signs  and  wonders''  as  were  exhibited  by  the  prophets 
and  apostles  in  proof  of  tlieir  extraordinary  commission. 
As  the  christian  ministry  is,  in  reference  to  the  subjects 
it  treats  of,  and  its  eternal  consequences,  by  far  the 
most  important  office  ever  committed  to  man  ;  and  as, 
from  its  peculiar  nature,  it  is  obvious  that  its  duties  caa 
never  be  performed  with  any  good  degree  of  fidelity, 
only  where  the  heart  is  in  the  work,  two  things  are 
manifestly  necessary  to  constitute  any  proper  qualifi- 
cation for  it,  viz.  a  desire  for  the  work,  and  an  abili- 
ty (or  it.  See  1  Tim.  iii.  1 — S.  Of  the  first  of  these, 
the  individual  himself  must  be  the  judge;  of  the  last, 
others,  and  those  too  qualified  to  judge  on  this  most 
interesting  subject. 

Chap.  v.  12.  "  For  when  for  the  time  ye  ought 
to  be  teachers,  ye  have  need  that  one  teach  you  again 
which  be  the  first  principles  of  the  oracles  of  God  ; 
and  are  become  such  as  have  need  of  milk,  and  not  of 
strong  meat." — The  connexion  of  this  passage,  with 
the  preceding  part  of  the  chapter,  must  be  carefully 
remembered.  The  chapter  is  introduced  with  a  char- 
acteristical  description  of  Melchizedek.  In  such  de- 
scription, the  apostlo  proceeds  with  equal  pleasure 
to  liimself  and  advantage  to  the  reader,  until  he  comes 

R 


to  the  11th  verse.  But  there  his  ardor  cools,  and  be 
very  abruptly  aud  reluctantly  leaves,  for  the  present? 
Ms  subject,  not  because  it  was  exhausted,  for  he  had 
many  things  yet  to  say  upon  it ;  but  on  account  of  the  in- 
attention and  indifference  of  his  readers.  What  a  ca- 
lamity it  is  when  such  lively  preachers  have  to  preach  to 
such  stupid  hearers  !  JKutto  the  passage  itself :  "  When 
for  the  time,''  i.  e.  on  account  of,  or  in  respect  to,  the 
time.  The  time,  here  mentioned,  may  denote  the 
then  present  peculiar  lime,  as  a  time  of  persecution  ; 
when,  of  course,  christian  instruction,  support  and  con- 
solation, would  be  peculiarly  needed  by  believers,  or 
rather  as  is  most  probable,  the  time  and  singularly  fa- 
vorable opportunities  these  Hebrews  had  enjoyed  for 
growth  in  knowledge,  experience,  &c.  ''  Ye  ought  to 
be  teachers,"  not  officially  as  a  body,  but  in  the  sense 
intended  in  Col.  iii.  16. — "  Ye  have  need  that  one  teach 
you  again  which  be  the  first  principles  of  the  oracles  of 
God."  How  forgetful  then  had  these  Hebrews  been ; 
and  what  a  glass  is  here  for  many  modern  heai'ers  to 
see  themselves  in  !  '^  First  principles,"  &c. — Chris- 
tianity is  a  science,  consisting  of  some  simple  and  ele- 
mentary truths;  and  of  others  more  abstruse,  less  easily 
intelligible,  called  elsewhere  "  the  deep  things  of 
God." — "  And  are  become  such  as  have  need  of  milk^ 
and  not  of  strong  meat."  As  on  this  clause  there  has 
been  much  conversation,  considerable  debate,  and  after 
all,  quite  a  diversity  of  opinion  :  it  seems  necessary  to 
attend  a  little  to  it,  to  ascertain,  if  possible,  its  true 
meaning.  And  to  do  this  most  effectually,  it  would 
be  very  well  for  us,  if,  instead  of  bewildering  our- 
selves in  speculation,  we  would  only  attend  to  the 
simple  metaphor,  here  used,  by  the  apostle,  viz.  "milk 


and  strong;  meat."  Milk  is  something  easily,  aud 
quickly  digested — strong  meat  not  so  easily  nor  so 
readily.  Hence,  as  says  the  apostle,  "  every  one 
tiiat  useth  milk,  is  a  babe,  hut  strong  meat,  be- 
longcth  to  them  that  are  of  full  age ;''  i.  e.  milk  is 
proper  for  babes,  strong  meat  for  persons  of  adult  age ; 
wltose  digestive  organs  have  been  strengthened  and 
improved  I)y  long  exercise.  Now  keeping  this  meta- 
phor in  mind,  Ave  may  instantly  perceive  that,  what 
the  apostle  primarily  intended  by  "  strong  meat,"  was 
not  so  much  those  doctrines  which  are  offensive  to  the 
natural  heart,  as  those  which  are  hard  to  be  under- 
stood— hard  to  be  digested  by  the  mind  :  such  doc- 
trines, indeed,  as  he  had  just  been  speaking  of,  those 
relating  to  the  person,  character  and  official  work  of 
Melchizedek.  The  doctrines,  therefore,  of  total  de- 
pravity, of  eternal  election,  &c.  cannot  come  under  the 
appellation  of  strong  meat,  or  to  be  sure,  no  further, 
nor  othervi^lse,  than  as  they  are  hard  to  be  understood. 

Chap.  vii.  1.  "  For  this  Melchizedek,  king  of  Sa_ 
km,  priest  of  the  most  high  God,"  &c. — The  writer's 
object  in  the  present  work,  requires  merely,  that  he 
should  show,  if  possible,  who,  and  what  this  Melchize- 
dek was.  Now  on  this  difficult  subject,  there  are  but 
two  opinions  :  the  one  that  he  was  a  mere  man,  con- 
temporary witli  Abraham — the  other  tiiat  he  was 
Christ  himself.  In  support  of  the  opinion  that  he  was 
Christ,  it  is  alleged, 

1.  That  he  was  without  father,  without  mother, 
v/ithout  descent,  having  neither  beginning  of  days  nor 
end  of  life.  These  characteristics,  it  is  supposed,  are 
predicable  of  Jesus  Christ  only,  or  at  least  of  him  with 


1^ 

unspeftkably  more  propriety,  than  of  any  other  per, 
ison.  But  if  we  understand  them  literally,  tlie  same 
difficulty  will  attend  their  api>iication  to  the  man 
Christ  Jesus,  as  would  attend  their  application  to  any 
other  person.  The  person  who  brought  i'orth  bread 
and  wine,  and  blessed  Abraham,  is  evidently  spoken 
of  as  a  man.  If,  therefore,  Christ  were  that  person, 
Christ  must  here  be  referred  to  in  his  human  nature 
only.  Bat  surely,  as  man,  Clirist  was  not  without 
mother,  nor  without  descent,  nor  without  beginning  of 
days,  nor  witiiout  end  of  life.  If  these  expressions 
should  not  be  understood,  literally,  but  only  as  teach- 
ing, generally,  that  Melchizedek's  genealogy  could  not 
be  traced  ;  why  then  the  difficulty,  not  only  continues, 
but  becomes  greater  than  before,  for  Christ's  genealogy 
is  distinctly  traced  by  both  Matthew  and  Luke.  But 
2.  Melchizedek  was  greater  than  Abraham — hence 
it  is  inferred,  that  he  must  have  been  the  Christ.  But 
this  circumstance  alone,  does  not  prove  that  he  was 
Christ.  Those  who  think  it  does,  must,  of  course, 
proceed  on  the  supposition,  that  tliere  was  not,  and 
could  not  be  any  mortal  man  on  earth,  in  Abraham's 
time,  greater  than  he.  But  this  certainly  is  mere  sup- 
position. The  greatness,  attributed  to  Melchizedek  in 
the  context,  was  not  so  much  personal  as  official ;  it 
arose,  in  short,  chiefly  from  his  being  king  in  Salera^ 
and  priest  of  the  most  high  God.  Now  in  the  light  of 
scripture,  no  office  is  so  great  and  so  honorable  as  the 
latter  of  these  ;  and  surely,  in  reference  to  consequen- 
ces, both  here  and  hereafter,  none  is  so  important. 
Now  Melchizedek  was  such  a  priest,  but  Abraham 
was  not.  There  is,  therefore,  no  necessity  of  suppos- 
ing that  Christ  is  the  person  here  meaut,  merely  be- 


123 

cause  this  person  was  superior  to  Abraham ;  for  as  king 
in  Salem,  and  priest  of  tlie  most  high  God,  Melchize- 
dekmust  have  been  superior  to  Abraham,  even  on  sup- 
position that  he  was  a  mere  man. 

3.  It  is  said  of  Melchizedek,  verse  8,  "  he  liveth,'' 
yea,  in  verse  24,  that  "he  continueth  forever."  But 
all  this  may  mean  nothing  more  than  that  he  liveth  in 
his  antitype,  and  tliat  his  priesthood  continueth,  just 
as  the  martyrs  are  said  (Rev.  xx.  4,)  to  revive  and 
reign  in  their  successors.  And  as  to  the  expression, 
verse  13,  **  he  of  whom  these  things  are  spoken,  per- 
taineth  to  another  tribe  ;''  it  is  manifest,  that  what  the 
apostle  meant,  hereby,  was  not  to  tell  us  who  he  was, 
but  to  illustrate  the  peculiar  origin  and  nature  of  his 
priesthood. — See  the  context. 

That  this  Melchizedek  was  not  Christ,  appears, 
because  he  is  said,  verse  3,  to  be  "  made  like  unto  the 
ion  of  God."  He  could  not  then  have  been  the  son 
of  God  himself.  Again,  in  verses  15,  16,  17?  we  read 
»*  after  the  similitude  of  Melchizedek,  there  ariseth  an- 
other priest,  (i.  e.  another,  than  either  an  Aaronie 
priest,  or  the  literal  Melchizedek)  who  is  made,  not 
after  the  law  of  a  carnal  commandment,  but  after 
the  power  of  an  endless  life.  For  He  testifieth, 
thou  art  a  priest  forever,  after  the  order  of  Melchize- 
dek." By  the  other  priest,  Christ,  undoubtedly,  is  in- 
tended. Christ  then,  is  here  said,  to  be  after  the  si- 
militudey  after  the  order  of  Melchizedek.  He  could 
not,  therefore,  be  Melchizedek  himself.  But  who  he 
was,  it  is  impossible  for  us  to  tell.  The  Jews,  and 
some  christian  authors,  suppose  he  was  Shem,  one  of 
the  sons  of  Noah.  But  Shem,  surely,  could  not  have 
been  said  to  be  without  father,  without  mother,  with- 


128 

©ut  descent ;  having  neither  beginning  of  days  nor  end 
of  life.  Ue  had  a  father  and  a  mother,  his  genealogy 
had  been  distinctly  traced,  and  was  well  known  :  and 
not  only  had  he  a  beginning  of  days  and  an  end  of 
life,  but  it  was  known  when  and  where  he  was  born, 
and  when  he  died.  But  although  we  cannot  know 
■who  exactly  Melchizedek  was,  otherwise  than  that  he 
was  some  great  and  good  man,  contemporary  with 
Abraham,  we  may  know  what  he  m  as.  Thojigh  he 
was  not  the  Christ,  he  was  an  illustrious  type  of 
Christ.  As  such,  the  apostle  represents  him  in  several 
particulars.  At  present  we  shall  select  only  two,  be- 
cause these  are  the  most  prominent,  and  may  compre- 
hend all  others.  Melchizedek,  then,  was  a  pre-emi- 
nent type  of  Christ,  as  king  and  as  priest. 

1.  As  king.  He  was  king  in,  or  of,  Salem,  i.  e. 
king  of  peace,  for  such  is  the  import  of  the  Hebrew 
word.  Further — he  was,  as  his  characteristic  name 
imports,  king  of  righteousness,  or  a  righteous  king. 
In  this  respect,  what  an  impressive  type  was  he  of 
Him  who  is  set  as  king  on  the  holy  hill  of  Zion,  (Ps. 
ii.  6,)  who  is  emphatically  the  "  prince  of  peace,"  (Isa.; 
ix.  6,)  and  reigns  in  righteousness,     Ch.  xxxii.  1.      j^ 

2.  As  priest.  He  was  priest  of  the  most  high  God, 
Eminently  so  was  our  Lord,  the  high  priest  of  our 
profession. — Melchizedek  had  no  predecessor  in  office. 
In  this  respect  he  was  without  descent.  And  in  this 
respect  how  strikingly  did  he  typify  Him  ^'  w  hose  de- 
scent was  not  counted  from  them,*'  verse  6,  i.  e.  from 
the  sons  of  Levi ;  but  who  "  pertained  to  another  tribe, 
of  which  Moses  spake  nothing  concerning  priesthood." 
Verse  14.  Once  more — As  Melchizedek  had  no 
predecessor,  so  he  had  no  successor,  otherwise  than  in 


•12J7' 

hifl  antitype.  Neither  has  Christ  any  successor :  "Be- 
cause he  continueth  forever,  lie  hath  an  unchangea- 
ble priesthoot'/'  or  a  priesthood  which  doth  not  pas3 
away.  He  is  "' consecrated  forevennore."  For  "the 
Lord  hath  sworn,  and  will  not  repent,  thou  art  a  priest 
forever  after  the  order  of  Melchizedek."  Ps.  ex.  4*. 
Let  us  not  "  exercise  ourselves  in  things  too  high  for 
us,"  hut  let  it  be  our  main  desire  and  endeavor,  to  se- 
cure an  interest  in  the  true  Melchizedek,  for  "^  he  is 
able  also  to  save  them  to  the  uttermost,  that  come  unt<» 
God  by  him,  seeing  he  ever  liveth  to  make  intercession 
for  them." 

Chap.  viii.  8 — 12.  "  For  finding  fault  with  them, 
he  saith,  behold,  the  days  come,  saith  the  Lord,  when 
I  will  make  a  new  covenant  with  the  house  of  Israel, 
and  with  the  house  of  Judah  :  not  according  to  the 
covenant  that  1  made  with  their  fathers,  in  the  day 
when  I  took  them  by  the  hand  to  lead  them  out  of  the 
land  of  Kgypt ;  because  they  continued  not  in  my  cov- 
enant, and  I  regarded  them  not,  saith  the  Lord.  For 
this  is  the  covenant  that  I  will  make  with  the  house  of 
Israel,  after  those  days,  saith  the  Lord  ;  I  will  put 
my  laws  into  their  mind,  and  write  them  in  their 
hearts ;  and  I  will  be  to  them  a  God,  and  they  shall 
be  to  me  a  people  :  And  they  shall  not  teach  every 
man  his  neighbor,  and  every  man  his  brother,  saying, 
know  the  Lord  ;  for  all  shall  know  me,  from  the  least 
to  the  greatest." — "Finding  fault  with  them^^ — with 
whom  or  what  ?  In  the  (Hh  and  7th  verses,  we  read 
of  the  two  covenants  and  of  their  respective  promises. 
And  as  these  covenants  and  their  promises  are  the 
Rwtrest  antecedents  to  the  pronoun  them,  in  verse  8, 


1S8 

common  readers  might  suppose  that  this  pronoun  dcs. 
notes  those  covenants  and  their  promises,  and  so  that 
the  meaning  is — God  found  fault  with  those  covenants, 
&c.  But  the  obvious  absurdity  attending  this  con- 
struction, is  complete  proof  that  the  construction  itself, 
is  not  tenable.  For  surely  it  is  very  unreasonable  to 
suppose  that  Jehovah  should  really  and  absolutely 
find  fault  with  covenants  of  Ms  own  institution.  As 
the  original  word  translated  tliem,  is  autois,  mascu- 
line gender,  so  from  this  circumstance,  as  well  as  from 
other  considerations,  it  is  certain  that  by  them,  are 
meant  the  people  of  Israel.  But  the  point  here  which 
chiefly  needs  elucidation,  is  the  new  covenant  itself. 
What  is  intended  by  this  covenant  ?  It  is  scarcely 
necessary  to  remark,  for  every  intelligent  reader  must 
instantly  perceive,  that  a  correct  decision  as  to  this 
matter  is  of  great  practical  importance,  for  it  will  have 
a  direct  bearing  on  the  subject  of  infant  baptism.  How 
frequently  have  the  advocates  for  the  perpetuity  of  the 
Abra^hamic  covenant,  been  answered  by  their  oppo- 
nents in  this  way,  viz. — that  covenant  has  been  utter- 
ly abolished  ;  and  in  proof  of  this,  how  frequently  and 
triumphantly  have  they  alleged  the  passages  now  un- 
der consideration  !  For  hence,  say  they,  it  is  evident 
that  an  entirely  new  covenant,  and  another  covenant 
than  that  made  with  Abraham,  is  made  with  chris- 
tians,  the  old  Abrahamic  covenant  having  been  abol- 
ished. For  does  not  the  apostle  say,  verse  13 :  ^'  In 
that  he  saith  a  new  covenant,  he  hath  made  the  first 
old ;  now  that  which  decayeth,  and  waxeth  old,  is 
ready  to  vanish  away''  ?  Hence  it  is  concluded,  that 
the  great  foundation  of  pedobaptism,  that  which  pedo- 
baptists  acknowledge  to  be  such,  viz.  the  nature  and 


perpetuity  of  the  Abrahamic  covenant,  is  entirely 
swept  away.  But  perhaps  it  will  be  made  to  appear 
in  the  sequel,  that  this  conclusion  is  rather  premature 
— at  any  rate,  that  it  does  not  result  from  tlie  premises. 
Let  us  examine  the  paragraph  more  minutely.  It  is 
manifestly  a  quotation  from  Jer.  xxxi.  31 — 35.  For 
the  explanation  of  this  very  instructive  portion  of  scrip- 
ture, the  following  remarks  may  be  useful. 

1.  Whatever  may  be  meant  by  this  covenant,  it  is 
manifestly  a  covenant  established  by  Jehovah  with 
his  people,  in  gospel  times.  For  the  apostle  here  di- 
rectly quotes  this  prophecy  of  Jeremiah,  and  applies 
it  to  gospel  times — a  circumstance  perfectly  unaccount- 
able on  any  other  hypothesis  than  this,  viz.  that  the 
prediction  or  promise  itself,  is  to  be  fulfilled  in  those 
times.  Hut  as  on  this  point  there  is  not,  so  far  as  the 
writer  has  been  informed,  any  debate  among  christians, 
it  is  less  necessary  to  enlarge  upon  it. 

2.  This  covenant  is  here  directly  opposed,  not  to 
the  covenant  made  with  Abraham,  but  to  that  which 
Jehovah  made  witii  the  Jews  in  the  day  when  He  took 
them  by  the  hand  to  lead  them  out  of  the  land  of 
Egypt.  The  phrase  "  in  the  rtay,"  as  used  in  the 
scriptures,  is  not  always  so  precise  in  its  meaning  as 
it  is  when  used  by  us.  We  mean  thereby  that  very 
day — that  very'space  of  twenty-four  hours.  But  the 
scriptures  frequently  intend  by  the  phrase,  about  that 
time  ;  or  a  time,  a  day,  not  far  remote,  &c.  See  as 
specimens.  Gen.  ii.  17  ;  1  Kings  ii.  37.  In  the  last 
passage  we  have  the  following  address  of  Solomon 
to  Shimci :  "  For  it  shall  be,  that  on  the  day  thou 
goest  out,  and  passest  over  the  brook  Kidron,  thoa 
shalt  know  for  certain  that  thou  shalt  surely  die.'' 

8 


130 

But  Shimei  was  not  put  to  death  on  that  very  day, 
though  he  was  not  long  afterwards.  The  above  re- 
marks may  help  us  to  understand  tlie  true  meaning  of 
the  phrase  "in  the  day,"  in  the  text  before  us. 
Manifestly,  it  is  not  to  be  understood  in  its  most  re- 
stricted sense,  for  in  that  selfsame  day,  that  they  went 
out  of  the  land  of  Egypt,  Jehovah  made  no  covenant  at 
all  with  them,  either  new  or  old.  It  refers,  in  a  word, 
to,  and  means  that  period  when,  "  Moses  brought  forth 
the  people  out  of  the  camp  to  meet  with  God.  Ami 
mount  Sinai  was  altogether  on  a  smoke — and  the  smoke 
thereof  ascended  as  the  smoke  of  a  furnace,  and  the 
whole  mountquaked  greatly."  Ex.  xix.  17,  18.  The 
covenant  then,  here  meant,  as  that  to  which  this  new 
covenant  is  opposed,  is  not  the  Abraharaic,  but  the 
Sinai  covenant.  This  conclusion  is  both  justified  and 
established  by  the  fact,  that  the  great  and  principal 
object  of  the  apostle,  in  this  epistle,  was  to  contrast 
law  and  gospel — to  illustrate  the  superiority  of  the 
christian  to  the  legal  dispensation,  and  more  defin- 
itely still,  to  prove  to  the  Hebrews,  that  their  Sinai 
Covenant,  on  which  the  whole  fabric  of  Judaism  was 
built,  had  been  abolished,  and  succeeded  by  the  chris- 
tian dispensation,  and  thus  to  prevail  on  tliem  to  "stand 
fast  in  the  liberty  wlierewith  Christ  had  made  them 
free.''  On  the  whole,  it  is  very  evident  that  the  new 
covenant,  here  mentioned,  was  not  new,  with  respect 
to  the  Abrahamic  covenant,  as  though  it  were  oppos. 
cd  to,  or  radically  different  from  that  covenant,  but 
new  with  respect  to  the  Sinai  covenant,  and  opposed 
to  that.  The  covenant  God  made  with  the  Jews  at 
-<Sinai,  was  a  totally  distinct  thing  from  that  wliich 
He  had  previously  made  with  their  fatlier  Abraham- 


131 

Neither  <1i(l  the  Sinai  covenant  annul  the  Abraharaic* 
Hence,  says  St.  Paul,  Gal.  iii.  17  :  "  And  this  I  say> 
that  the  covenant,  that  was  confirmed  before  of  God 
in  Christ,  the  law,  which  was  four  hundred  and  thirty 
years  after,  cannot  disannul,  that  it  should  make  the 
promise  of  none  effect."  The  conclusion  of  the  whole 
matter  is,  that  the  passage  before  us,  affords  not  the 
least  evidence  that  the  Abrahamic  covenant  has  ever 
been  abolished.  That  covenant  still  continues,  and 
will  continue  until  its  capital  and  glorious  proraise> 
'*  in  thee  shall  all  families,  all  nations  be  blessed/' 
shall  be  fulfilled. 

3  Further — to  explain  this  new  covenant,  it  should 
be  observed,  tliat  one  thing,  and  one  great  thing,  meant 
by  it,  is  the  renovation  of  the  hearts  of  men,  by  the 
Holy  Spirit.  The  scriptures  use  the  word  covenant 
in  various  senses.  Sometimes  they  mean  by  it,  an 
absolute  promise,  as  in  Dent.  iv.  13 — sometimes  a  pi- 
ous resolution,  as  in  Job,  xxxi.  1 — -sometimes  a  mu- 
tual agreement,  Mai.  ii.  14 — and  sometimes  the  spir- 
itual regeneration.  And  that  this  last  is  meant,  among 
other  things,  in  the  scripture  before  us,  is  evident  from 
the  following  words,  manifestly  designed  as  explaua, 
tory  of  the  nature  of  this  covenant,  viz.  "  For  this  is 
the  covenant  that  I  will  make  with  the  house  of  Israel, 
after  those  days,  saith  the  Lord  ;  I  will  put  ray  lawg 
tiito  theiv  mhuh  and  write  them  in  their  hearts  ;  and 
I  will  be  to  them  a  Ood,  and  they  shall  be  to  me  a 
people.'' 

Once  more — the  time  to  which  this  glorious  promise 
has  principal  n'«!j)ect,  is  evidently  yet  futtire.  Thus 
much  we  must  believe,  whether  the  phrases,  "  house 
«f  Israel,  and  bouse  of  Judah,"  be  understood  as  de- 


13g 

noting  ^'  Israel  aftei*  the  flesh/'  or  the  true  Israel  and 
Judah.  For  verily  the  time  has  never  yet  come, 
when  it  has  been  unnecessary  for  one  man  to  teach  his 
neighbor,  and  another  man  his  brother,  saying,  ^'know 
the  Lord"  :  nor  has  the  glorious  day  ever  yet  arrived, 
among  either  Jews  or  Gentiles,  (though  we  believe  it 
surely  will,)  when  they  "  have  all  known  the  Lord 
from  the  least  to  the  greatest." 

Chap.  x.  29.  "  Of  how  much  sorer  punishment, 
suppose  ye,  shall  he  be  thought  worthy,  who  hath 
trodden  under  foot  the  Son  of  God,  and  hath  counted 
the  blood  of  the  covenant,  wherewith  he  was  sanctified, 
an  unholy  thing,  and  hath  done  despite  unto  the  spir- 
it of  grace?" — The  only  clause  in  this  verse  on  which 
I  shall  now  particularly  remark,  is  the  following,  viz. 
*^  wherewith  he  was  sanctified."  The  question  is, 
who  is  meant  by  the  pronoun  he,  in  this  place  ?  An. 
swer — Jesus  Christ  is  probably  meant.  The  rules 
of  syntax  seem  to  require,  or  at  least  to  favor,  this 
construction  ;  for  the  Son  of  God  is  the  nearest  ante- 
cedent. Bat  is  it  proper  to  say,  that  Jesus  Christ  was 
sanctified  ?  In  reply,  it  must  be  observed,  that  the 
original  word,  translated  sanctified,  is  used  in  the 
scriptures  in  two  senses.  Both  hadash  in  the  He- 
brew, and  AGiAzo  in  the  Greek,  signify  sometimes  to 
make  holy,  in  the  spiritual  sense  of  the  expression — 
sometimes  to  devote,  dedicate,  or  consecrate  to  some 
religious  or  important  purpose.  In  the  first  mention- 
ed sense  it  cannot,  with  truth,  be  said  that  our  Lord 
was  sanctified  ;  for  the  saying  so  would  manifestly 
imply,  that  previously  to  such  sanctification,  (by  the 
Wood  of  the  covenant,)  he  was  unholy  and  sinful — a 


133 

sentiment  utterly  repugnant  to  the  scriptures,  wkicb 
characterize  him  as  holy,  harmless,  undefiled,  and 
separate  from  sinners,  and  as  knowing  no  sin.  But 
in  the  last  mentioned  sense  our  Lord  was  sanctified  ; 
i.  e.  he  was  devoted,  consecrated  to  God  in  the  media- 
torial work.  He  was  called  a  Nazarene  ;  and  al- 
though his  enemies  applied  this  epithet  to  him  re- 
proachfully, yet,  (as  was  the  case  with  the  inscription 
on  the  cross,)  the  Holy  Ghost  designed  it  as  signifi- 
cant and  charactcristical :  for  in  the  true  sense  of  the 
word,  our  Saviour  was  a  Nazarite — separated  not 
only  from  sin,  but  also  from  all  such  employments  as, 
though  lawful,  and  honorable,  and  useful,  were  not  of 
a  sacred  character,  and  devoted  exclusively  to  the 
work  which  the  Father  had  "  given  him  to  do." 
Hence,  his  language  to  the  Jews,  (John  x.  36,)  ^^  Say 
ye  of  him,  whom  the  Father  hath  aanctified,  and  sent 
into  the  world,"  &c.  Hence,  his  remark  in  his  inter- 
cessory prayer,  "  And  for  their  sakes  I  sanctify  my- 
self." liut  if  the  pronoun  he,  in  this  verse,  should 
be  supposed  to  mean  a  mere  man,  and  of  course  an 
apostate  from  Christianity,  still  on  account  of  the  two- 
fold sense  in  which  the  word  sanctify  is  used,  it  will 
be  very  difiicult  to  educe  from  hence  any  substantial 
argument  against  the  preservation  and  final  persever- 
ance  of  the  saints. 

Chap.  xi.  4.  ^*  By  faith  Abel  off'ered  unto  God 
a  more  excellent  sacrifice  than  Cain,  by  which  he 
obtained  witness  that  he  was  righteous,  God  testify- 
ing of  his  gifts." — The  word  here  translated  *•  more 
excellent,"  signifies  merely  more,  it  being  in  the  com- 
parative degree  from  the  word  polus,  much.     The 


134r 

passage  then^  exactly  translated,  would  run  thus — 
'  By  faith  Abel  offered  unto  God  more,  or  more  of  a 
sacrifice,  than  Cain.'  True,  Abel's  sacrifice  was 
more  excellent  than  Cain's  :  but  the  apostle  seems  to 
have  meant  something  more  definite,  than  what  is  ex- 
pressed by  the  general  ])hrase,  "more  excellent."  He 
meant  that  Abel's  oblation,  partook  more  of  the  na- 
ture of  a  'proper  sacrifice,  than  Cain's.  Additional 
proof,  that  such  was  his  meaning,  will  appear  from 
attending  to  the  history  of  the  affair  as  recorded, 
Gen.  iv.  3 — 5  :  "  And  in  process  of  time  it  came  to 
pass,  that  Cain  brought  of  the  fruit  of  the  ground  an 
offering  unto  the  Lord.  And  Abel,  he  also  brought 
of  the  firstlings  of  his  flock,  and  of  the  fat  thereof. 
And  the  Lord  liad  respect  unto  Abel,  and  to  his  offer- 
ing. But  unto  Cain,  and  to  his  offering.  He  Iiad  not 
respect.  And  Cain  was  very  wroth,  and  liis  counte, 
nance  fell."  You  see  then,  that  Cain's  oblation  was 
vegetable  ; — Abel's  was  animal,  and  hence,  possessed 
a  more  exact  resemblance  than  Cain's,  to  that  great 
and  efficacious  sacrifice,  which  Jesus  Christ  after, 
wards  made  of  himself,  when  he  "  died  the  just  for 
the  unjust,  and  bore  our  sins  in  his  own  body,  on  the 
tree."  The  matter  therefore,  of  Abel's  oblation,  made 
it  more  the  nature  of  a  proper  sacrifice,  than  Cain's  : 
so  also,  did  the  manner  in  which  it  was  presented ; 
for  *•  hy  faith  Abel  offered  his  sacrifice  :"  but  not  so 
did  Cain — 'Mie  was  of  tliat  wicked  one."  1  John, 
iii.  13. 

Chap.  xi.  6.  "  But  without  faith  it  is  impossible 
to  please  Him,"  &c. — This  scripture  needs  to  be  eur 
forced,  far  more  than  to  be  explained.     It  may,  how- 


135 

ever,  be  properly  observed,  that  the  faith,  here  spoken 
of,  means  directly  faith  in  God,  as  is  evident  from  the 
immediately  subsequent  w  ords — "  for  he  that  cometh 
to  God^  must  believe  that  he  is,"  &c. 

Chap.  xii.  i,  9.  "AVherefore,  seeing  wc  also  arc 
compassed  about  with  so  2;reat  a  cloud  of  m  itnesses^ 
let  us  lay  aside  every  weight,  and  the  sin  which  doth 
80  easily  beset  us,  and  let  us  run  with  patience  the 
race  that  is  set  before  us,  looking  unto  Jesus,  the  au- 
thor and  finisher  of  our  laith.'' — The  connective  word, 
"wherefore,"  plainly  shows  that  these  verses  arc  a 
kind  of  inference  from  the  preceding  chapter,  and  that 
of  course,  by  the  great  cloud  of  witnesses,  we  are  to 
understand  the  ancient  worthies  there  enumerated — a 
plain  proof,  by  the  way,  of  a  separate  state  ;  of  a  state 
of  existence  after  death.  Uut  what  arc  we  to  under- 
stand by  ^*  the  sin  which  so  easily  besets  iis'^  ?  Some 
understand  thereby,  some  constitutional  sin,  as  it  is 
called  ;  i.  e.  some  infirmity  or  predominant  sinful  pro- 
pensity peculiar  to  individuals,  and  occasioned  by  the 
peculiar  temperament  of  their  minds  or  bodies,  or  of 
both.  Such  propensity  is  supposed  to  be  in  some,  the 
irascible  ;  in  some,  the  covetous  ;  in  some,  the  sensual, 
&c.  Now  that  every  christian  and  every  man  has 
some'besetting  sin  in  this  sense  of  the  terms,  must  be 
admitted.  It  seems,  however,  that  this  could  not  be 
what  the  apostle  intended  by  the  phrase  in  this  place: 
for  the  same  easily  besetting  sin  he  mentions,  is  rep- 
resented as  besetting  at  the  same  time,  all  the  Hebrew 
christians,  and  himself  among  the  rest.  But  such 
constitutional  sin  as  has  been  mentioned,  is  peculiar 
to  individuals.     At  least,  it  would  be  very  absurd  to 


130 

suppose  that  precisely  the  same  constitatioual  infirmi- 
ty could  be  attached  to  a  whole  community,  consist- 
ing of  many  hundreds  or  thousands,  among  whom 
must  exist  and  appear  a  vast  variety,  with  respect  to 
constitutional  temperament  of  both  mind  and  body. — 
Unbelief,  particularly,  as  including  the  danger  of 
final  apostacy,  appears  to  have  been  what  the  apostle 
meant  by  this  sin.  For  this  is,  in  fact,  the  sin  which 
easily  besets  all  christians.  Mark  xvi.  1+;  Luke 
xvii.  5  ;  Heb.  iii.  IS.  Further,  from  the  connexion 
and  from  the  general  scope  of  the  apostle,  it  is  mani- 
fest that  this  sin  is  directly  opposed,  both  to  the  virtue 
which  had  been  so  accurately  defined  and  so  highly 
celebrated  in  the  preceding  chapter,  which  was  faith,  j 
and  also  to  the  duty  immediately  urged,  viz,  "looking  * 
unto  Jesus" — which  also  is  faith.  Hence  arises  aux- 
iliary evidence  that  the  sin  itself  is  unbelief,  as  above 
explained. — Before  we  leave  this  subject,  it  is  natural 
to  reflect — what  a  solemn  and  energetic  motive  to  ac- 
tivity and  diligence  in  running  the  christian  race,  is 
here  set  before  us  !  There  is  evidently,  throughout 
the  whole  of  this  first  verse,  an  allusion  to  such  races 
as  were  performed  at  the  Olympic  and  other  ancient 
games.  See  the  note  on  1  Cor.  ix.  24 — S6.  We 
also,  like  those  runners,  are  surrounded  by  a  great 
cloud  of  witnesses,  perhaps  by  the  spirits  of  some 
of  our  near  departed  relatives  and  friends,  as  specta- 
tors of  our  race.  liike  them  ive  must  lay  aside  and 
throw  away  every  thing  which  would  retard  our 
progress — such  as  our  sins,  worldly  cares,  &c.  and  as 
theij  pressed  forward  toward  the  mark,  having  their 
eyes  constantly  fixed  on  the  gOal — the  end  of  theii' 
race,   so  must  we  press  forward,  looking  constantly 


unto  Jesus,  or,  as  the  original  exactly  imports,  look- 
ing oif — i.  e.  looking  intensely,  looking  off  from  every 
created  object,  unto  Jesus,  who  is  not  only  the  author^ 
but  perfecter  of  our  faith  :  and  still  proclaims,  "  be 
thou  faithful  unto  death,  and  I  will  give  thee  a  crown 
of  life.''     Rev.  ii.  10. 

Chap.  xii.  I7.  ^'For  ye  know  how  that  after- 
ward, when  he  would  have  inherited  the  blessing,  he 
was  rejected  :  for  he  found  no  place  of  repentance^ 
though  he  sought  it  carefully  with  tears.'' — The  ques- 
tion is,  what  is  meant  by  the  pronoun  it  in  this  verse? 
To  what  does  it  refer — to  the  blessing,  or  to  repen- 
tance ?  In  other  words,  what  was  it  which  £sau  so 
earnestly  sought,  but  could  not  find  ?  I  answer — re- 
pentance. This  appears  from  the  very  structure  of 
the  sentence.  For  the  first  clause  of  this  verse,  is 
wholly  distinct  from  the  last,  and  is  accordingly  sep- 
arated from  it,  in  our  bibles,  by  a  colon ;  and  of  course, 
as  METANOiAS  (repentance)  is  the  nearest,  so  it  is  the 
only  proper  antecedent  to  the  pronoun  auteen  (it). 
Repentance  then,  was  the  object  which  Esau  could  not 
find  ;  no,  not  "  although  he  sought  it  carefully  with 
tears."  But  how  can  this  be  consistent  with  such 
scriptures  as  these  :  ^'  Ask,  and  ye  shall  receive ;  seek, 
and  ye  shall  find  ;  knock,  and  it  shall  be  opened  un- 
to you  :  for  every  one  that  asketh,  receiveth ;  and  he 
that  seeketh,  findeth ;  and  to  him  that  knocketh,  it 
shall  be  opened."  ?  Mat.  vii.  7>  8.  In  reply,  it  must 
be  observed,  that  the  repentance  Esau  sought,  was 
repentance  not  in  himself,  but  in  his  father ;  and  that, 
as  sought  for  in  his  father,  it  was  not  of  an  evangelical, 
but  wholly  of  a  worldly  nature.     But  to  understand 

T 


138 

this  matter  fully,  we  must  go  back  to  the  history  to 
which  this  passage  refers.  Gen.  xxvii.  34 — 39  : 
'^  And  when  Esau  heard  the  words  of  his  father,  (i.  e. 
his  declaration  that  he  had  blessed  Jacob,  and  that 
he  should  be  blessed,)  he  cried  with  a  great  and  ex- 
ceeding bitter  cry,  and  said  unto  his  father,  bless  me, 
even  me  also,  0  my  father.  And  he  (Isaac)  said,  thy 
brother  came  with  subtil ty,  and  hath  taken  away  thy 
ble«sing.  And  he  (Esau)  said,  is  not  he  rightly  nam- 
ed  Jacob?  for  he  hath  supplanted  me  these  two  times : 
he  took  away  my  birthright,  and  beliold  now  he  hath 
taketi  away  my  blessing.  And  he  said  hast  thou  not 
reserved  a  blessing  for  me  ?  And  Isaac  answered  and 
Said  unto  Esau,  behold  I  have  made  him  thy  lord,  and 
all  his  brethren  have  I  given  unto  him  for  servants, 
and  with  corn  and  wine  have  I  sustained  him,  and 
what  shall  I  do  now  unto  thee,  my  son  ?  And  Esau 
said  unto  his  father,  hast  thou  but  one  blessing  my 
father?  bless  me,  even  me,  also,  0  my  father.  And 
Esau  lifted  up  his  voice  and  wept." — How  earnest 
was  the  son ;  but  how  inflexible  the  father !  Esau 
sought  repentance  in  his  father's  mind,  but  could  not 
find  it,  though  he  sought  it  carefully  with  tears.  The 
precise  meaning  of  the  word  metanoia,  is  a  change  of 
mind  ;  and  the  evident  and  sole  meaning  of  this  pas- 
sage  is,  that  Esau  could  not  change  his  father's  mind 
with  respect  to  the  benediction.  The  patriarch  had 
already  blessed  Jacob,  "  yea,  and  he  should  be  bles. 
sed.'^ 

Chap.  xii.  S4.  "  —  and  to  the  blood  of  sprink- 
ling, that  speaketh  better  things  than  that  of  Abel." — 
In  many  respects  does  the  blood  of  Christ  speak  bet- 


isd 


ter  things  than  that  of  Abel,  but  chiefly  in  this  :  the 
latter  crieth  for  vengeance,  (Gen.  iv.  10)— the  former, 
for  mercy.  Its  language  is,  "  Father  forgive  theui;  for 
they  know  not  what  they  do." 


14a 


JAMES. 

Chap.  i.  13.  "  Let  no  man  say,  when  he  is  tempt- 
ed, I  am  tempted  of  Grod  ;  for  God  cannot  be  tempted 
with  evil,  neither  tempteth  He  any  man.''— But  how 
can  this  text  be  reconciled  with  Gen.  xxii.  1 :  "  And 
it  came  to  pass  after  these  things,  that  God  did  tempt 
Abraham"  ?  It  must  be  acknowledged  that  the  verb 
translated  tempi,  tempteth,  is  the  same  in  the  Greek 
New  Testament,  and  in  the  Septuagint  translation  of 
the  Old  ;  the  Greek  verb  in  both  cases  corresponding 
to  the  Hebrew  nasah.  But  there  is  no  contradiction 
between  these  two  texts  ;  for  the  same  verb  peirAzow, 
is  used  sometimes  in  a  good  sense,  sometimes  in  a  bad 
one.  It  is  used  in  a  good  sense,  John  vi.  6  ;  S  Cor. 
xiii.  5  ;  Heb.  xi.  17f  It  is  used  in  a  bad  sense.  Mat. 
xvi.  1,  and  xxii.  18,  35  ;  1  Cor.  x.  9  ;  1  Thess.  iii.  5. 
As  used  in  the  good  sense,  it  signifies  merely  io prove, 
to  make  trial  of— but  as  used  in  the  last,  to  solicit  to 
sin.  The  above  remark  sufficiently  illustrates  the  true 
meaning  as  well  as  the  mutual  consistency,  of  the  two 
passages  in  James  and  Genesis.  When  Moses  says, 
'^  God  did  tempt  Abraham,"  he  means  simply — He 
tried,  proved  him.  When  James  says,  "  neither 
tempteth  He  any  man,"  he  means — He  doth  not  soli- 
cit any  one  to  sin.  In  this  last  sense,  ^^  every  man  is 
tempted  when  he  is  drawn  away  of  his  own  lust  and 
enticed."    Verse  14. 

Chap.  ii.  24.  "  Ye  see  then  how  that  by  works  a 
man  is  justified,  and  not  by  faith  only." — So  says  St. 
James :  But  Paul  seems  to  speak  quite  differently ; 


141 

for  he  says,  Rora.  iii.  20  :  "  Therefore  by  the  deeds 
of  the  law  there  shall  no  flesh  be  justified  in  his  sight" ; 
and  again  still  more  definitely  in  verse  S8  :  "  There- 
fore  we  conclude,  that  a  man  is  justified  by  faith  with- 
out the  deeds  of  the  law."    Now  on  first  inspection 
it  is  evident,  that  either  these  two  apostles  expressly 
contradict  each  other,  or  they  must  speak  of  different 
Jeinds  of  justification.     The  latter  is  undoubtedly  the 
truth.     St.  Paul  is   speaking  of  justification  before 
God.     His  words  are,  "  by  the  deeds  of  the  law  there 
shall  no  flesh  be  justified  in  his  sighty^  or  as  the  ori- 
ginal exactly  imports,  before  Him.     But  James  treats 
of  a  somewhat  different  subject.     His  main  object  is 
to  show  that  true  faith  is  not  a  fruitless  principle — that 
faith  and  works  must  and  will  go  together,  and  that 
whenever  supposed  faith  is  not  accompanied  with  good 
works,  it  is  worthless,  yea,  is  no  faith.     For  thus  he 
speaketh  :  "  What  doth  it  profit,  my  brethren,  tliough 
a  man  say  he  hath  faith  and  have  not  works ;  can 
faith  save  him  ?  If  a  brother  or  sister  be  naked  and 
destitute  of  daily  food,  and  one  of  you  say  unto  them, 
depart  in  peace,  be  ye  warmed  and  filled  ;  notwith- 
standing ye  give  them  not  those  things  which  are  need- 
ful to  the  body  ;  what  doth  it  profit  ?  Even  so  faith, 
if  it  have  not  works,  is  dead,  being  alone.     Yea,  a 
man  may  say,  thou  hast  faith,  and   I  have  works; 
show  me  thy  faith  without  thy  works,  and  I  will  show 
thee  my  faith  by  my  works.     Thou  believest  that 
there  is  one  God ;  thou  doest  well :  the  devils  (i.  e. 
the  demons)  also  believe,  and  tremble-     But  wilt  thou 
know,  O  vain  man,  that  faith  without  works  is  dead  ?" 
Verses  14 — 20.     The  doctrines  of  gratuitous  justifi- 
cation before  God;  and  of  salvation  by  mere  sovereign 


14a 

grace,  as  taught  by  St.  Paul,  had  beeu  abused  by 
some  in  the  apostolic  age,  (as  well  as  in  our  own,)  and^^ 
perverted  to  very  bad  purposes.  See  Rom.  vi.  1  ;* 
Jude,  4.  Their  language  was  to  this  purpose — *  if 
we  are  saved  by  grace,  then  works  are  unnecessary, 
and  we  may  live  and  act  as  we  please.'  Now  it  was 
probably  with  a  view  to  such  abuse  and  perversion, 
and  effectually  to  prevent  them  in  time  to  come,  that 
St.  James  became  such  a  strenuous  advocate  for  works. 
On  the  whole,  in  the  case  before  us,  there  is  no  con- 
tradiction between  these  two  apostles.  Paul  pleads 
for  the  reality — James  for  the  visibility.  In  short, 
the  former  intends  justification  before  God — the  latter^ 
justification  before  men. 

Chap.  v.  16.  "  —  The  effectual  fervent  prayer 
of  a  righteous  man  availeth  much" — literally  the 
inwrought  prayer,  i.  e.  the  prayer  wrought  in  his  soul 
by  the  Holy  Spirit.  Though  however,  the  original 
word  must  express  in  this  place,  primarily  and  direct- 
ly,  not  so  much  the  exercises  and  agency  of  the  crea- 
ture in  prayer,  as  divine  influence  producing  such  ex- 
ercises and  agency  ;  yet  the  former  are  also  referred 
to,  viz.  the  personal  earnestness  of  the  righteous 
man  in  prayer.  Thus  much,  to  be  sure,  appears  from 
the  instance  the  apostle  immediately  mentions,  the  in- 
stance of  Elijah.  "  Elias  was  a  man  subject  to  like 
passions  as  we  are,  and  he  prayed  earnestly — prayed 
with  a  prayer  (an  Hebrew  idiom)  that  it  might  noj 
rain,''  &c. — Have  we  ever  prayed  in  this  manner  ? 


143 


I.  PETER. 

Chap.  i.  5.  "  Who  are  kept  by  the  power  of  God 
through  faith  unto  salvation." — PhrouroumenouS; 
translated  kejd,  is  properly  a  military,  or  rather  a  mar- 
tial term,  and  signifies  kept  as  in  a  garrison,  A  cir- 
cumstance this,  showing  in  a  very  impressive  manner, 
how  strongly  believers  are  fortified  in  their  strong 
holdf  the  Lord  Jesus.  They  are  kejit  or  garrisoned 
by  the  power  of  God  through  faith  unto  salvation. — 
How  does  the  expression  guard  against  presumption 
on  the  one  hand,  and  indolence  on  the  other !  We 
must  not  presume  on  **  our  own  power  or  holiness," 
as  though  they  were  sufficient  to  keep  us.  No — it  is 
by  the  power  of  God  that  we  are  kept.  But  what 
shall  we  say  then — that  there  is  nothing  for  us  to  do  ? 
Far  be  it  that  we  should  say  or  think  so.  We  must 
believe,  must  use  the  means,  must  work  out  our  own 
salvation,  and  give  all  diligence  for  this  purpose.  In 
short,  divine  power  is  the  efficient,  our  own  diligence 
the  instrumental,  cause,  of  our  christian  preserva- 
tion, and  final  perseverance.  And  what  God  hath  join- 
ed together,  let  not  man  presume  to  put  asunder. 

Chap.  iii.  i9,  20.  "By  which  also  he  went  and 
preached  unto  the  spirits  in  prison  ;  which  sometime 
were  disobedient,  when  once  the  long-suffering  of  God 
waited  in  the  days  of  Noah,  while  the  ark  was  a  pre- 
paring, wherein  few,  that  is,  eight  souls,  were  saved 
by  water." — From  this  scripture,  some  have  inferred 
that  our  Saviour,  after  his  crucifixion,  actually  went 
to  the  regions  of  the  damned,   and  there  preached  the 


144 

gospel,  and  offered  salvation.  And  this  sentiment  bae 
been  supposed  to  derive  yet  further  countenance,  from 
the  noted  passage  in  Ps.  xvi.  10 ;  which  by  St.  Pe- 
ter, Acts  ii.  31,  Is  expressly  applied  to  Jesus  Christ. 
JBut  for  the  true  meaning  of  Acts  ii.  31,  see  the  crit- 
icism on  that  verse  (in  page  42) ;  where  it  was  shown 
that  the  word  there  translated  hell,  signifies  not  the  re- 
gion of  torment,  but  the  grave,  the  state  of  the  dead.  To 
hell — the  place  of  torment,  our  Saviour  never  went. 
Neither  does  the  text,  now  under  consideration,  aiford 
the  least  evidence  that  he  did.  It  is  not  said,  he  went 
to  the  prison  of  those  spirits ;  but  that  he  went,  or  rather 
preached  to  the  spirits  in  prison.  Besides,  the  word  here 
rendered  preached,  is  not  that  which  signifies,  by  way  of 
eminence,  to  preach  the  gospel,  or  to  declare  the  glad 
tidings.  The  original  word  signifies,  merely,  to  pub- 
lish, to  proclaim  as  an  herald,  or  public  crier.  And 
although  it  is  in  the  scriptures  frequently  applied  to 
the  gospel,  to  denote  the  publication  of  that ;  yet,  it  is 
by  no  means  restricted  to  that  application,  but  is 
equally  applicable  to  evil  as  to  good,  to  happiness  as 
to  misery.  See  the  notes  on  Mark  iii.  15.  There- 1 
fore,  even  on  the  absurd  supposition,  that  Christ  was 
employed,  during  the  interval  of  time  between  his 
death  and  resurrection,  in  an  embassy  to  those  in. 
carcerated  spirits,  it  would  not  follow  that  he  certain- 
ly published  the  gospel  to  them — that  he  declared  to 
them  the  good  news,  the  glad  tidings.  But  his  pub- 
lishing, his  preaching,  might  have  been  only  a  renewed 
annunciation,  that  *  there  remained  no  more  a  sacrifice 
for  their  sins  ;  but  a  certain  fearful  looking  for  of 
judgment,  and  fiery  indignation,  which  should  devour 
them  as  adversaries.'     Heb.  x.  S6,  27^ 


145 

But  it  is  time  to  shew  positively,  what  the  real 
meaning  of  this  scripture  is.  And  for  this  purpose 
it  must  be  observed,  that  the  spirits  here  mentioned^ 
are  evidently  the  spirits — the  souls  of  Noah's  con- 
temporaries :  for  they  are  said  to  have  been  disobedi^ 
ent  when  once  the  long-suffering  of  God  waited  in 
the  days  of  J^Toah.  But  surely  this  was  impossible, 
unless  they  then  existed.  And  whereas  it  is  said 
these  spirits  were  (or  are)  in  prison,  (for  the  original 
will  authorise  either  construction.)  this  imports  that 
they  were,  i.  e.  when  St.  Peter  wrote,  as  well  as  that 
they  are  now  in  the  prison  of  torment.  To  those  spir- 
its, souls,  or  persons,  while  they  were  on  earth,  Christ 
by  his  spirit,  preached  through,  or  by  meanil  of  his 
servant  Noah  ;  i.  e.  he  sent  Noah  to  preach  to  his 
contemporaries,  the  wicked  inhabitants  of  the  old 
world — to  pulilish,  proclaim  to  them,  the  impending 
judgments  of  Jehovah,  especially  the  tremendous 
judgment  of  a  general  deluge,  which,  unless  they 
should  seasonably  repent,  would  soon  come,  overtop 
the  highest  mountains,  and  utterly  exterminate  all 
that  guilty  generation  from  off  the  face  of  the  earth- 
Such  appears  to  be  the  true  and  the  sole  meaning  of 
the  above  passage. 


146 

11.  PETER. 

Chap.  ii.  1.  ^^  But  there  were  false  prophets  also 
among  the  people,  even  as  there  shall  be  false  teach- 
ers among  you,  who  privily  shall  bring  in  damnable 
heresies,  even  denying  the  Lord  that  bought  them." — 
The  words  translated  damnable  heresies,  are  aireseis 
APOLEiAS,  signifying,  literally,  heresies  of  destruc- 
tion, i.  e.  destructive  heresies.  Of  these,  only 
one  is  here  specified,  viz.  *^  denying  the  Lord  that 
bought  them."  This  implies  not  only  a  practical 
disobedience  to  his  authority,  but  also,  and  most  di- 
rectly, a  denial  of  his  divinity — of  his  true  character. 
And  surely  "  he  that  hath  an  ear,  should  hear  what 
the  Spirit  here  saith  to  the  churches."  This  warning 
is  as  appropriate  and  as  necessary  to  be  regarded 
now,  as  it  was  in  the  apostolic  age.  For  how  many 
false  teachers  are  there  now  among  the  people,  who 
introduce  destructive  heresies,  and  particularly  the 
one  just  mentioned  ;  teachers  who  deny  the  Lord  that 
bought  them — who  deny  his  divinity — who  assert 
tJiat  he  was  a  mere  man,  or  at  most  a  mere  creature — 
and  who  do  this  and  such  like  things  -privily,  not  let- 
ting their  real  sentiments  be  known  at  first,  nor  until 
by  artful  management  they  shall  have  prepared  the 
way  for  their  probable  ultimate  triumph  !  But  how 
dreadful  will  be  the  end  of  such  teachers,  and  of 
their  deluded  followers  !  They  "bring  on  themselves 
swift  destructions." 


147 


I.  JOHN. 

Chap.  i.  7.  *^  If  we  walk  in  the  light  as  He  is  in 
the  light,  we  have  fellowship  one  with  another." — On 
this  passage,  I  shall  make  only  one  remark,  and  that 
not  so  much  critical  as  practical.  It  is  this  :  that  in 
order  to  enjoy  fellowship  with  our  christian  brethren, 
it  is  absolutely  necessary  that  we  should  walk  in  the 
light  ourselves  ;  should  live  near  to  God,  especially 
in  the  performance  of  secret  duties.  Our  hearts  must 
be  right  toward  Him  and  His  truth,  in  order  that  they 
may  be  rigfit  toward,  and  with,  our  brethren. 

Chap.  iii.  9.  "  Whosoever  is  born  of  God,  doth 
not  commit  sin  ;  for  his  seed  remaineth  in  him  :  and 
he  cannot  sin,  because  he  is  born  of  God." — It  is  cer- 
tain that  this  passage  must  be  understood  with  some 
qualification  :  otherwise,  St.  John  would  expressly 
contradict  otiier  inspired  writers,  as  well  as  the  testi- 
mony of  universal  observation  and  experience.  Yea, 
more — he  would  expressly  contradict  himself.  For 
this  same  apostle  says,  (ch.  i.  8,)  "  if  we  say  that  we 
have  no  sin,  we  deceive  ourselves,  and  the  truth  is  not 
in  us."  The  word  potei,  which  is  here  translated 
commit,  may  be  translated,  and  must  here  mean,  work. 
Thus  :  *  Whosoever  is  born  of  God,  doth  not  work 
sin' — i.  e.  doth  not  make  a  business  of  it,  doth  not 
practise  sin,  doth  not  sin  allowedly  and  habitually  as 
others  do.  The  reason  is,  "  his  seed  remaineth  in 
him" — that  seed  of  divine  truth  and  grace,  which  is 
incorruptible — that  principle  of  life  and  vigor  which 
is  always  in  his  soul,  and  always  operative  in  couu- 


148 

teracting  sinful  exercises,  and  in  exciting  bim  to  those 
which  are  good.  Neither,  for  this  reason,  and  because 
he  is  truly  born  of  God,  can  he  sin,  viz.  as  others  do  ; 
that  is;  it  is  morally  impossible  that  he  should. 


14« 


JUDE. 

Verse  9.     "Yet  Michael  the  archangel,  when  con- 
tending with  the  devil,  (he  disputed  about  the  body  of 
Moses,)  durst  not  bring  against  him  a  railing  accusa- 
tion, but  said,  the  Lord  rebuke  thee." — The  only  par- 
ticular in  this  verse,  of  which  I  shall  attempt  an  ex- 
planation, or  which,  indeed,  appears  necessary  to  be 
explained,  is  that  which  relates  to  Michael's  dispute 
and  contention  with  the  devil,  about  the  body  of  Mo- 
ses.    By  the  body  of  Moses,  is  probably  meant,  his 
dead  body — his  corpse.     We  read  in  Deut.  xxxiv.  5, 
6  :  "So  Moses,  the  servant  of  the  Lord,   died  there, 
in  the  land   of  Moab,  according  to  the  word  of  the 
Lord.     And  He  buried  him  in  a  valley  in  the  land  of 
Moab,  over  against  Beth-Peor  :  but  no  man  knoweth 
of  his  sepulchre  unto  this  day."     The  Lord  then  buri^ 
ed  Moses,  but  probably  through  the  instrumentality  of 
Michael  the  archangel.     The  reason  for  this  extraor- 
dinary burial  of  Moses'  body,  and  for  its  subsequent 
concealment,  is  not  revealed.     It  is  supposed,  howev- 
er, to   have  been  as  follows,  viz;,  that  the   archangel 
perceived  that  if  the  Israelites  had  buried  him,  and  had 
of  course  known   the  place   of  his  sepulchre,   they 
would  afterwards  have  dug  up  his  body,  and  used  it 
for  idolatrous  purposes.     The  devil  is  supposed   to 
have  known  all  this,  as  well  as  Michael.     Hence,  he 
endeavors  to  get  possession  of  the  body.     In  the  mean 
time,  however,  Michael  interposes,  resists  the  devil, 
and  frustrates  his  sacrilegious  purposes.     Such  mutu- 
al contest  between  Michael  and  the  devil,  is  supposed 
to  be  the  thing  intended  ux  this  verse.     The  above  ap-: 


100 

pears  by  far  the  most  satisfactory  interpretation,  es- 
pecially,  when  we  consider  the  fact,  that  the  devil's  po- 
licy has  always  been  to  promote  the  above  mentioned 
species  of  idolatry.  And  alas!  in  this  he  has  been  too 
successful,  as  appears,  particularly,  in  the  Romish 
Church,  where  worship  of  demons,  of  saints  and  im- 
ages, has  been^  and  still  is  so  general. 


151 


REVELATION. 

Chap.  iv.  6.  "  And  before  the  throne  was  a  sea 
of  glass  like  unto  crystal :  and  in  the  midst  of  the 
throne,  and  round  about  the  throne,  were  four  beasts 
full  of  eyes  before  and  hehind." — The  word  beast,  in 
our  language,  properly  denotes  a  brute,  an  irrational 
animal ;  of  course  a  mere  agent,  not  a  moral  agent  of 
any  kind.  In  this  sense,  also,  the  word  is  understood 
by  common  people.  Hence  the  difficulty  of  their  un- 
derstanding what  St.  John  means  in  his  representation 
of  these  four  beasts,  as  round  about  the  throne  of 
God,  and  as  there  uniting  with  the  twenty-four  elders 
in  their  celestial  praises.  Can  beasts,  say  they,  be  in 
heaven  ?  For  the  information  then  of  common  readers, 
it  should  be  observed,  that  although  in  A.  D.  1613, 
when  the  present  Engljsh  version  of  the  bible  was 
published,  the  term  beasts,  as  it  was  then  understood^ 
might  have  have  correctly  expressed  the  import  of 
the  original  word,  (zowa.)  this  is  not  the  case  now. 
The  word  means,  precisely,  livivg  creatures.  And 
though  the  word  itself  is  generic,  and  may  mean  liv- 
ing creatures  of  any  description,  and  does,  in  fact, 
sometimes  denote  dumb  creatures,  brutes,  as  in  Heb. 
xiii.  11  ;  S  Pet.  ii.  12 ;  yet,  in  this  passage,  it  must 
signify  intelligent  and  holy  creatures  only ;  for  surely 
none  but  such  can  be  round  about  the  throne  of  Je- 
hovah. 

Chap.  xi.  1 — 14.  "And  there  was  given  me  a  reed 
like  unto  a  rod  :  and  the  angel  stood,  saying,  rise,  and 
measure  the  temple  of  God,  and  the  altar,  and  them 


153 

that  worship  therein.  But  the  court  which  is  without 
the  teraple  leave  out,  and  measure  it  not ;  for  it  is  giv- 
en unto  the  Gentiles ;  and  the  holy  city  shall  they 
tread  under  foot  forty  and  two  months.  And  I  will 
give  power  unto  my  two  witnesses,  and  they  shall 
prophecy  a  thousand  two  hundred  and  threescore  days^ 
clothed  in  sackcloth.  These  are  the  two  olive-trees, 
and  the  two  candlesticks,  standing  before  the  God  of 
the  earth.  And  if  any  man  will  hurt  them,  fire  pro- 
ceedeth  out  of  their  mouth,  and  devoureth  their  ene- 
mies; and  if  any  man  will  hurt  them,  he  must  in  this 
manner  be  killed.  These  have  power  to  shut  heaven, 
that  it  rain  not  in  the  days  of  their  prophecy  :  and 
have  power  over  waters  to  turn  them  to  blood,  and 
to  smite  the  earth  with  all  plagues,  as  often  as  they 
will.  And  when  they  shall  have  finished  their  testi- 
mony, the  beast  that  ascendeth  out  of  the  bottomless 
pit  shall  make  war  against  them,  and  shall  overcome 
them,  and  kill  them.  And  their  dead  bodies  shall  lie 
in  the  street  of  the  great  city,  which  spiritually  is  call- 
ed Sodom  and  Egypt,  where  also  our  Lord  was  cruci- 
fied. And  they  of  the  people,  and  kindreds,  and 
tongues,  and  nations,  shall  see  their  dead  bodies  three 
days  and  an  half,  and  shall  not  suffer  their  dead  bod- 
ies to  be  put  in  graves.  And  they  that  dwell  upon  the 
earth  shall  rejoice  over  them,  and  make  merry,  and 
shall  send  gifts  one  to  another ;  because  these  two 
prophets  tormented  them  that  dwelt  on  the  earth. 
And  after  three  days  and  an  half  the  Spirit  of  life 
from  God  entered  into  them,  and  they  stood  upon  their 
feet ;  and  great  fear  fell  upon  them  which  saw  them. 
And  they  heard  a  great  voice  from  heaven  saying  un- 
to them.  Come  up  hither.     And  they  ascended  up  to 


153 

heaven  in  a  cloud  ;  and  their  enemies  beheld  them. 
And  the  same  hour  was  there  a  great  earthquake,  and 
the  tenth  part  of  the  city  fell,  and  in  the  earthquake 
were  slain  of  men  seven  thousand :  and  the  remnant  were 
aifrightcd  and  gave  glory  to  the  God  of  heaven." — As 
the  above  paragraph  is  more  determinate  with  respect 
to  meaning  and  application,  than  many  other  parts  of 
the  apocalypse,  and  discloses  many  most  important 
events  in  ecclesiastical  history,  a  part  of  which  have 
already  taken  place,  it  is  for  these  reasons  considered 
as  proper  for  insertion  in  this  work. 

A  reed  having  been  given  to  the  apostle,  he  was  di- 
rected therewith  to  measure  the  temple  of  God  and  the 
altar,  and  them  that  worshipped  therein.  By  the  tem- 
ple of  God  and  the  altar,  are  meant  the  places  where 
spiritual  worship  was  performed  ;  and,  by  them  that 
worshipped  therein,  those  who  really  performed  such 
worship.  The  court  without  the  temple,  (verse  2,) 
signifies  nominal  christians,  formal  professors — this 
court  being  given  to  the  Gentiles,  denotes  that  such 
professors  would  be  so  much  under  the  influence  of  the 
maxims,  policy,  and  power,  of  the  surrounding  ungodly 
world,  as  to  be  thereby  greatly  "  corrupted  from  the 
simplicity  which  is  in  Christ" ;  and  these  Gentiles 
treading  the  holy  city  under  foot  forty-two  months,  ex- 
hibits the  duration  of  the  Papal  tyranny,  and  of  the 
depression  of  the  true  religion.  It  is  said,  (verse  3,) 
"  And  I  will  give  power  unto  my  two  witnesses,  and 
they  shall  prophecy  a  thousand  two  hundred  and  three- 
score days  clothed  in  sackcloth."  These  two  wit- 
nesses cannot  mean  two  individuals,  because  these 
same  two  witnesses  are  represented  as  prophecying 
through  the  entire  duration  of  the  apostacy,  i.  e.  dur* 

X 


154 

i'ng  the  whole  1S60  clays.     For  these  1S60  days  are 
ma,mfest\y prophetical  days,  i.  e.  so  many  literal  years, 
(according  to  the  computation  in  Num.  xiv.  34 — "for- 
ty days,  each  day  for  a  year,")  and  denote,  of  course, 
a  duration  the  same  with  that  of  the  4S  months  :  for 
43  multiplied  by  30,  the  average  number  of  days  in  a 
month  yield  a  product  of  1260.     But  it  is  very  absurd 
to  suppose  that  two  individuals  should   prophecy  for 
such  a  great  length  of  time  ;  because  never,  not  even 
in  the  antediluvian  age,  have  men  lived  so  long.     The 
most  probable  opinion  is,  that  a  definite    number  is 
here  used  for  an  indefinite^  and  a  sufficient  one,  two 
or  three  having  been  the  number  specified  under  the 
law,  (Deut.  xix.  15,)  and  under  the  gospel  too,  (2  Cor. 
xiii.  1,)  as  necessary  and  sufficient  for  the  confirma- 
tion of  any  testimony,  or  for  the  establishment  of  any 
matter  of  fact.     By  these  two  witnesses  prophecyiv^^ 
is  meant  not  their  predicting  future  events,  but  their 
expounding  scripture,  as  the  word  is  frequently  used 
in  1  Cor.  ch.  xiv. — their  instructing  the  people,  and 
particularly  their  bearing  testimony  against  the  corrup- 
tions and  wickedness  of  that  period.     The  general 
meaning  of  this  verse  appears  to  be,  that  during  the 
entire  continuance  of  that  nominally  christian,  but  yet 
really  anti -christian,  power,  a  competent  number  of 
witnesses  would  be  raised  up  to  protest  against  its 
enormities,  as  in  the  sequel  we  shall  see,  has  hitherto 
been  the  case. — These  two  witnesses  are  said,  (verse 
4,)  to  be  ^^  tlie  two  olive  trees,  and  the  two  candle 
sticks,  standing  before  the  God  of  the  earth."     These 
appellations,  as  applied  to  them,  denote  that  they  are 
precious  in  the  sight  of  God,  as  were  Joshua  and  Ze 
rubbabel  of  old,  (Zech.  iv.  11,)  and  are  established  to 


i 


I 


tts§ 

preserve  tlie  pure  light  of  truth,  and  to  diffuse  its  ir- 
radiating hearas   among  a  henightcd   world.     If  any 
should  hurt  these  witnesses,  (verse  5,)  the  signal  ven- 
geance of  Jehovah  would  surely  overtake  him  for  so 
doing.     These  witnesses  are  said  (verse  6,)  to  "  have 
power  to  shut  heaven,  that  it  should  not  rain  in  the 
days  of  their  prophecy"  ;  by  which  is  probably  meaut, 
that  through  their  instrumentality  the  rain  of  divine  in- 
fluences would  be  withholden  from  the  apostate  Papal 
church.     It  is  said,  (verse  7?)  "  And  when  they  shall 
have  finished  their  testimony,  the  beast  that  ascendetU 
out  of  the  bottomless  pit  shall  make  war  with  thera? 
and  shall  overcome  them  and  kill  them.*'     The  word 
TELESOSi,  may  be  understood  as  meaning, '  when  they 
shall  be  about  to  finish'  ;  and  as  it  may  be  thus  trans- 
lated, so  in  this  place  it  should  be  :  for  as  the  exasper- 
ation and  violence  of  the  beast  against  the  witnesses 
were  evidently  owing  to  their  testimony ,  (see  verse  10,) 
so  such  exasperation  and  violence  must   have  been, 
principally,  contemporaneous  with  the  testimony  itself. 
Surely,  when  the  cause  ceaseth,  the  effect  must  cease 
also.     We  read,  (verse  8,)  "  And  their   dead  bodies 
shall  lie  in  the  street  of  that  great  city,'which  spiritu- 
ally is  called  Sodom  and  Egypt,  where  also  our  Lord 
was  crucified."     By  the  great  city,  must  be  meant, 
generally,  the  Roman  empire,  which  is  here  by  impli- 
cation assimilated  to  Sodom  and  Egypt.     Sodom  was 
distinguished  for  its  lewdness,  and  Egypt  for  its  cru- 
elty ;  and  Papal  Home  has  been  similarly  notorious 
for  its  spiritual  lewdness  or  idolatry,  and  for  its  reli- 
gious cruelty.     In  that  great  city,  i.  e.  in  Judea,  which 
was  then  an  integral  part  of  the  empire,  our  Lord  was 
literally  crucified,  and  in  that  same  city  also,  He  has 


156 

been  often  spiritually  wounded  and  crucified  in  the 
house  of  his  professed  friends.  The  surrounding  un- 
godly world,  beholding  tiie  witnesses  already  dead, 
(verse  9,  10,)  would  be  so  far  from  being  moved  with 
sympathy  towards  them,  that  they  would  even  deny 
them  the  customary  and  very  reasonable  privileges  of 
sepulture :  yea,  they  would  even  ^^  rejoice  over  them, 
and  make  merry,  and  send  gifts  one  to  another,"  to 
testify  their  mutual  congratulations.  But  behold, 
*^  the  triumphing  of  the  wicked  is  short,"  for  ^^  after 
three  days  and  an  half,  the  Spirit  of  life,  from  God, 
entered  into  them,  and  they  stood  upon  their  feet,  and 
great  fear  fell  upon  them  that  saw  them"  (verse  11). 
The  reason  why  three  days  are  specified,  may  be,  that 
this  is  ordinarily  the  longest  time  a  dead  body  will  lie 
without  putrefying  :  and  it  may  hereby  be  intimated, 
that  as  at  the  close  of  this  time,  such  a  body  is  on  the 
very  point  of  putrefaction  and  destruction,  unless  some 
more  than  human  means  are  immediately  used  for  its 
preservation,  so  it  would  be  with  these  witnesses. 
But  man's  extremity,  especially  the  Church's  ex- 
tremity, is  God's  opportunity.  At  this  most  critical 
time,  "  the  Spirit  of  life,  from  God,  enters  into  them," 
and  they  revive  and  prophecy  again.  Hence,  by  the 
way,  appears  a  complete  confutation  of  the  opinion  of 
some,  viz.  that  the  death  of  the  witnesses,  is  to  be 
understood  literally.  For  undoubtedly,  their  death, 
and  their  resurrection,  are  analogous  to  each  other.  If 
then  their  death  was  literal,  their  resurrection  must 
be  so  also.  But  how  absurd  would  be  such  a  con- 
struction !  These  witnesses  then,  ^^  heard  a  great 
voice  from  heaven,  saying,  come  up  hither,  and  they 
ascended  up  to  heaven,  in  a  cloud,  and  their  enemies 


167 

beheld  them,"  verse  13 ;  i.  e.  they  were  not  only  ele 
vated  to  a  conspicuous  and  honorable  station,  but  be- 
come the  objects  of  special  divine  protection — to  the 
amazement  and  mortification  of  their  enemies.  '•'  And 
the  same  hour  (verse  13,)  there  was  a  great  earthquake? 
and  the  tenth  part  of  the  city  fell,  and  in  the  earth- 
quake were  slain  of  men  seven  thousand,  and  the  rem- 
nant were  affrighted,  and  gave  glory  to  the  God  of  heav- 
en." This  teaches  us,  that  after  the  resurrection  and 
ascension  of  the  witnesses,  there  would  be  a  great 
shaking  and  revolution  among  the  apostate  Papal 
church — a  tenth,  or  a  considerable  part  of  it  would 
immediately  fall,  i.  e.  secede  from  Papal  jurisdiction, 
and  connexion,  and  receive  the  truth  as  it  is  in  Jesus; 
and  the  remainder  would  be  so  far  "affrighted"  by  this 
unexpected  occurrence,  that  they  would,  in  a  sense, 
"  give  glory  to  the  God  of  heaven,"  or  al  least,  cease  from 
open  hostility  and  persecution,  and  acknowledge  His 
providence.  In  support  of  the  above  interpretation, 
and  particularly  for  the  purpose  of  illustrating,  in  part, 
the  conflict  between  the  beast  and  the  witnesses, 
some  facts  will  be  mentioned. 

In  about  A.  D.  320,  pagan  persecution  ceased.  Un- 
der the  reign  of  Constantine,  the  first  christian  empe- 
ror, Christianity  became  the  established  religion  of  the 
Roman  empire.  But  alas  !  the  gold  soon  became 
dim,  and  the  most  fine  gold  was  soon  changed.  That 
worldly  ease  and  affluence  which  arose  from  gover- 
mental  protection,  proved  more  injurious  to  the  inter- 
ests of  vital  godliness,  than  pagan  persecution  had  ever 
been.  Ambition  characterized  the  bishops,  and  dis- 
soluteless  of  manners,  the  people.  In  A.  D.  606,  the 
bishop  of  Rome,  was  by  an  imperial  edict,  constituted 


158 

universal  bishop  ;  imd  the  saints  then  began  to  be  de- 
livered into  his  hand.  In  A.  D.  7^7,  a  papal  coun- 
cil decreed  the  worsliip  of  images.  Meanwhile,  how- 
ever, the  witnesses  appeared ;  and  in  A.  D.  794, 
a  council  of  300  bishops  condemned  such  worship. 
In  the  eleventh  century,  the  witnesses  grew  more 
numerous,  more  bold,  and  more  successful.  The 
most  distinguished  of  them  in  that  age,  were  the 
Waldenses  and  the  Albigenses.  In  the  vallies  of 
Piedmont,  they  ^'^  kept  the  commandments  of  God 
and  the  faith  of  Jesus.''  In  A.  ]).  1206,  the  inquisi- 
tion, that  horrid  engine  of  popery,  was  established,  and 
these  faithful  witnesses  first  experienced  its  cruelties. 
But  neither  by  that,  nor  by  any  other  papal  cruelties, 
or  stratagems,  was  their  ardor  cooled,  or  their  courage 
abated*  They  still  went  on  boldly,  declaring '  that  the 
church  of  Rome  had  renounced  the  faith  of  Christ? 
and  was  the  whore  of  Babylon — that  the  fire  of  pur- 
gatory, the  sacrament  of  mass,  the  worship  of  saints, 
&c.  were  inventions  of  satan.'  Perceiving  that  the 
ignorance,  w^orldly-mindedness  and  dissoluteness  of 
the  Papal  clergy,  had  been  the  great  means  of  the  so 
general  prevalence  of  error  and  wickedness,  and 
wisely  concluding,  that  for  the  restoration  and  preser- 
vation of  the  "  faith  once  delivered  to  the  saints,"  a 
pious  and  learned  ministry  was,  under  God,  necessa- 
ry— they  soon  turned  their  attention  to  this  object. 
Among  other  means  used  to  attain  it,  was  the  follow- 
ing :  They  required  of  their  pastors,  that  before  they 
were  ordained,  "  they  should  learn  by  heart  all  the 
chapters  of  Matthew  and  John,  all  the  canonical 
epistles,  and  a  good  part  of  the  writings  of  David, 
Solomon  and   the  prophets."    In  A.  B.  1SS9,  the 


i5d 

Papists  fortid  the  use  of  the  scriptures  to  the  com- 
mon people.     The  witnesses,  however,  soon  arose  to 
frustrate  the  fatal  edict.     The   Papal   maxim,  that 
*'  ignorance  is  the  mother  of  devotion,"  they  boldly 
condemned,  and  declared  and  proved  the  indispensa- 
ble necessity  of  a  knowledge  of  the  scriptures,  not  only 
for  ministers,  but  for  the  common  people  also.     For 
several  hundred  years  there  liad  been  no  translation 
of  the  Bible  in  use,  beside  the  Latin  Vulgate  :     and 
as  the  Latin  language  itself  w^as  not  well  understood, 
by  most  of  the  people,  the  necessity  of  the  translation 
of  that  blessed  volume  into  other  languages,  and  par- 
ticularly into  the  PInglish,   was  very  obvious.     Ac- 
cordingly, in  about  A.  D.  1307,  Wickliff  translated 
the  New-Testament  into  English.     And  although  for 
reading  it  many  suffered  death ;   though  Wickliff^s 
books,  as  well  as  his  body,  were  burned  by  the  Pa- 
pists— the  holy  flame  could  not  be  quenched,   nor 
could  the  increasing  progress  of  truth  be  arrested. 
In  the  15th  century,    ^  darkness   eminently  covered 
the  earth,  and  gross  darkness  the  people  :'  yet  even 
then  the  Lord   had   his   witnesses.     The  most  dis- 
tinguislied  were  John  Huss  and  Jerome,  of  Prague, 
who  for  receiving  Wickliff 's  books,  and  for  zealously 
propagating  his  sentiments,  were  burned  to  death  by 
order  of  the  council  of  Constance.      Then  it  was 
that  the  cause  of  the  witnesses  appeared  almost  des^ 
perate.     For  a  considerable  time  there  was  scarcely 
any  one  *^  that  moved  the  wing,  or  opened  the  mouthy 
or   peeped."     Then  eminently  the   witnesses   were 
slain,  and  their  dead  bodies  lay  in  the  street  of  the 
great  city,  exposed  to   public  view  and  contempt. 
Then  they  that  dwelt  on  tlie  earth,  the  adherents  to  the 


1150 

beast,  rejoiced,  and  sent  gifts  one  to  another,  because 
the  prophets  were  dead.  But  shortly  after — after,  as 
it  were,  three  days  and  an  half,  ^^  the  Spirit  of  life 
from  God,"  once  more  entered  into  the  witnesses. 
Soon  appeared  Luther,  Melancthon,  Calvin,  and 
others,  through  whose  testimony  a  deadly  blow  was 
given  to  the  beast.  And  then,  eminently,  the  witnesses 
"  ascended  up  to  heaven  in  a  cloud,  and  their  enemies 
beheld  them/^  Then  their  fainting  cause  revived : 
and  as  it  was  always  honorable  and  glorious  in  the 
eyes  of  the  Lord,  (being,  indeed,  his  own  cause,)  so 
now  it  began  to  be  increasingly  so  in  the  eyes  of  men. 
In  vain  were  the  reformers'  books  burned,  and  their 
lives  threatened.  In  spite  of  all  the  envy  and  wrath 
of  the  beastf  the  light  of  the  Refoimation  soon  spread 
from  Germany  into  most  of  the  nations  of  Europe. 
— This  blessed  light  still  shines  ;  and  in  spite  of  all 
opposition,  it  will  ^  shine  more  and  more  unto  that 
perfect  day,'  when,  as  we  learn  from  verse  15,  the 
loud  and  symphonious  voices  of  heaven  shall  proclaim, 
"  The  kingdoms  of  this  world  are  become  the  king- 
doms of  our  Lord  and  of  His  Christ,  and  He  shall 
ipeign  for  ever  and  ever." 

Chap.  xx.  4,  5.  ^^  And  I  saw  thrones,  and  they 
sat  upon  them,  and  judgment  was  given  unto  them  : 
and  I  saw  the  souls  of  them  that  were  beheaded  for 
the  witness  of  Jesus,  and  for  the  word  of  God,  and 
which  had  not  worshipped  the  beast,  neither  his 
image,  neither  had  received  his  mark  upon  their  fore- 
heads, or  in  their  hands,  and  they  lived  and  reigned 
with  Christ  a  thousand  years.  But  the  rest  of  the 
dead  lived  not  again  until  the  thousand  years  were  fin- 


1^ 

ished.  This  is  the  first  resurrection.'' — It  has  beeto 
a  very  prevalent  opinion  among  christians,  tliat  the 
Church  of  Christ  is  to  enjoy  a  period  of  hitlierto  un- 
parallelled  prosperity.  This  period  has  been  usually 
styled  the  Millennium ;  and  has  been  supposed  to  be 
predicted  or  referred  to  in  several  passages  of  scrip- 
ture, but  in  none  so  clearly  and  fully  as  in  the  one  now 
under  consideration.  Hence,  the  interest  christians 
have  so  generally  had  in  this  scripture  ;  hence,  their 
solicitude  to  understand  it ;  and  hence,  the  fre- 
quent inquiries  for  this  purpose,  put  to  ministers  and 
others.  On  the  subject  of  the  first  resurrection,  as 
connected  with  that  of  the  Millennium,  many  persons 
have  been  equally  inquisitive.  For  this  reason,  and 
because  the  subject  itself  is  of  very  great  importance, 
and  the  illustration  of  it  falls  within  the  compass  of 
the  present  work,  these  verses  will  now  be  particu- 
larly considered,  and  if  possible,  explained.  And  to 
this  end,  it  is  necessary  only  to  reply  to  the  following 
inquiries : 

1.  What  is  to  be  understood  by  the  thousand  years? 

2.  What  by  the  saints  reigning  with  Christ,  during 
these  thousand  years  ?     And, 

3.  What  by  the  first  resurrection  ?  We  inquire 
then, 

1.  What  is  to  be  understood  by  the  thousand  years, 
i.  e.  how  long  a  period  of  time  is  hereby  intended  ? 
Now  on  this  point,  there  have  been  three  opinions.— 
The  first,  and  most  prevalent,  is  that  a  thousand  liter- 
al or  solar  years  are  meant,  each  consisting,  of  course, 
of  three  hundred  and  sixty-five  days.  But  to  this 
opinion,  the  objection,  and  ajiparently  a  very  weighty 
one,  is,  that  no  where  she  iu  the  apocalypse  is  time 

Y 


l-eckoned  in  this  manner.  In  this  book,  various 
chronological  terms  and  phrases  are  used,  such  as  haU 
an  hour,  (ch.  viii.  1) ;  three  days  and  a  half,  (ch.  xi. 
9) ;  five  months,  (ch.  ix.  5) ;  an  hour  and  a  day  and 
a  month  and  a  year,  (verse  15) ;  forty  and  two  months, 
(ch.  xi.  2) ;  and  1260  days,  (ch.  xii.  6).  In  all  these 
instances,  time  is  reckoned,  not  literally,  but  mystical- 
ly. Hence,  there  is  strong  presumption,  that  the 
thousand  years  also,  are  thus  to  be  reckoned. 

S.  The  next  opinion  is,  that  by  the  thousand  years 
are  meant,  a  thousand  prophetical  years,  i.  e.  three 
hundred  and  sixty-five  thousand  years,  as  we  reckon 
years.  The  advocates  for  this  opinion,  allege  in  its 
vindication,  not  only  the  fact  above  mentioned,  rela- 
tive to  the  manner  of  computing  time  in  other  parts  of 
this  book,  but  also  the  circumstance  that  their  inter- 
pretation conveys  a  vastly  grander  idea  of  the  future 
reign  of  the  Redeemer  on  earth,  than  does  the  literal 
interpretation.  It  is  very  unreasonable,  they  say,  to 
suppose  that  the  reign  of  Satan  on  earth,  should  be,  on 
the  whole,  so  much  superior  to  that  of  Christ,  with  res- 
pect both  to  the  number  of  its  subjects,  and  its  dura- 
tion, as  the  literal  scheme  of  interpretation  makes  it 
to  be. 

3.  The  last  opinion  is,  that  the  thousand  years  are 
here  used  indefinitely  ;  i.  e.  that  a  definite  and  large 
number,  is  here  used  to  express  an  indefinite,  and  a 
still  larger  one.  This  sentiment  certainly  appears 
plausible  from  the  fact,  that  numbers  are  frequently 
thus  used  in  other  passages  of  scripture ;  (see  inter 
alia,  1  Kings  xix.  18 ;  Rev.  xiv.  1 ;)  and  is  proba- 
bly the  true  one. 

Quest.  S.  What  are  we  to  understand  by  the  saints 


ids 

reigning  with  Christ  during  these  thousand  years  5 
But  since  the  phrase  of  reigning  with  Christ,  plainly 
implies,  that  Clirist  will,  in  some  sense  or  other,  reign 
on  earth  during  the  Millennial  prosperity  of  the 
Churcli ;  since  also,  there  is  a  diversity  of  opinion 
among  ciiristians,  with  respect  to  the  nature  of  that 
reign  ;  i.  e.  whether  Christ  will  reign  in  yerson,  or 
only  by  his  spiritual  influence  :  and  since  a  right  un- 
derstanding of  this  matter,  will  help  us  to  understand 
what  is  meant  by  the  saints  themselves  reigning  with 
Christ ;  it  becomes  us  to  inquire,  in  what  sense  Clirist 
will  reign  on  earth  during  the  thousand  years.  In 
support  of  the  opinion,  that  Christ  will  then  appear 
and  reign  in  person,  mucli  reliance  is  by  some,  placed 
on  Zech.  xiv.  4'.  **And  his  feet  shall  stand  in  that 
day  upon  the  mount  of  Olives,  which  is  before  Jerusa- 
lem on  the  east,"  &c.  But  a  careful  examination  of 
the  context,  must  surely  convince  any  candid  inquirer 
after  truth,  that  it  is  very  questionable,  whether  this 
text  lias  any  reference  at  all  to  the  Millennium ;  at 
any  rate,  its  primary  and  principal  reference  is  not 
sufficiently  obvious  to  justify  the  above  mentioned  use 
of  tlie  passage.  And  although  the  text  under  consid- 
eration implies,  as  before  observed,  that  Christ  will, 
in  some  sense,  reign  on  earth  during  the  latter-day- 
glory  of  the  Ciiurch  ;  yet  it  neither  certifies  nor  inti- 
mates in  what  sense  this  will  be.  On  the  whole,  as 
there  are  no  arguments  of  any  weiglit  to  prove  that  the 
Redeemer  will  then  reign  on  earth  in  person,  so  there 
are  substantial  reasons  against  this  opinion.     For, 

1.  It  would  not  be  at  all  necessary,  nor  for  the 
comfort  of  his  followers.  It  was  not  so  formerly. 
When  our  Saviour  told  his   disciples  that  he  was  to 


164 

go  bis  way  from  them  to  Him  that  sent  him,  sorrow 
filled  their  hearts.  But  what  did  he  then  say? 
^^  Nevertheless,  I  tell  you  the  truth,  it  is  expedient 
for  you  that  I  go  away  :  for  if  I  go  not  away,  the  Com- 
forter  will  not  come,  but  if  I  depart  I  will  send  him 
unto  you."  Since,  therefore,  the  Saviour's  personal 
residence  on  earth  was  not  necessary  for  the  happi- 
ness of  his  people  formerly,  we  may  conclude  it  will 
not  be  so  in  the  Millennium. — Nor  will  it  be  necessary 
for  the  general  advancement  of  his  kingdom.  This 
has  been  always  accomplished,  not  by  his  personal 
manifestation,  but  in  consequence  of  the  effusions  of 
his  spirit,  by  his  power  and  grace,  as  exercised  in  en- 
lightening the  minds,  subduing  the  wills,  and  sanctify- 
ing the  hearts  of  the  children  of  men, 

3.  Several  texts  of  scripture  seem  to  forbid  the  idea 
that  Christ  will  be  on  earth  in  his  own  proper  person- 
during  the  Millennium.  See,  among  others,  the  fol- 
lowing :  Acts  iii.  21.  "  Whom  the  heavens  must  re- 
ceive until  the  times  of  the  restitution  of  all  things.'^ 
Until  those  times  then,  or  until  the  great  day  of  the 
final  judgment,  Jesus  Christ  is  to  be  retained  in  the 
upper  world.  But  if  so,  then  obviously  he  cannot  be 
on  earth  during  the  thousand  years,  which  are  to  pre- 
cede that  day.  Heb.  ix.  38  :  ^'So  Christ  was  once  of- 
fered to  bear  the  sins  of  many  :  and  unto  them  that 
look  for  him  shall  he  appear  the  second  time^  without 
sin,  unto  salvation."  Hence,  we  learn  that  the  ap- 
pearing of  Christ,  at  the  last  day,  will  be  his  second 
appearing.  His  first  appearing  was  in  the  days  of  his 
flesh  ;  and  as  his  final  appearing  to  judge  the  world, 
is  to  be  his  second  appearing ;  so  his  personal  mani- 
festation on  earth  during  the  Millennium  is  not  of 


m 

course  to  be  expected,  i  Thess.  iv.  16 :  "  For  the 
Lord  himself  shall  descend  from  heaven  with  a 
shout,  with  the  voice  of  tlie  archangel,  and  the  trump 
of  God.'"  Hence,  we  learn,  that  on  the  commencement 
of  the  great  day,  the  Lord  Jesus  will  descend  from 
heaven  to  earth  ;  which,  on  supposition  that  he  were 
already  here,  must  appear  not  only  unnecessary  but 
impossible.  From  these  considerations,  it  appears 
that  Christ  will  not  be  oa  earth  personally  during  the 
the  Millennium,  but  that  his  reign  will  be  only  spirit- 
ual,  such  as  it  now  is. — The  way  is  now  prepared  to 
to  show  directly  what  is  meant  by  the  saints  reigning 
with  Christ  during  the  thousand  years.  Now  the  per- 
sons here  referred  to,  were  evidently  martyrs,  such  as 
loved  not  their  lives  unto  the  death.  Further,  it  is  to  be 
particularly  remembered,  that  only  the  souls  of  these 
martyrs  are  mentioned  as  living  and  reigning  with 
Christ  in  the  glorious  days.  In  short,  the  import  of 
the  expression  is,  that  the  spirit,  the  self-denial,  the 
zeal,  the  faithfulness  of  preceding  martyrs,  will  revive 
and  reign  in  the  people  who  will  live  in  those  happy 
days,  just  as  the  soul,  the  spirit  of  Elijah,  revived  and 
reigned  in  John  the  Baptist.     To  the 

3d  Quest,  viz.  What  is  meant  by  the  first  resurrec- 
tion, the  answer  has  been  in  substance  anticipated. — 
By  it  is  meant  not  a  literal  but  a  spiritual  resurrec- 
tion. St.  John  does  not  say  that  he  saw  the  hodieSf 
but  that  he  saw  the  souls  of  them  that  were  beheaded 
for  the  word  of  God,  &c.  and  they  lived  and  reign- 
ed with  Christ,  &c.  This  therefore  was  what  St. 
John  meant  by  the  first  resurrection.  This  passage 
then  should  not  be  considered  as  synonymous  with 
1  Thess.  iv.  16,  as  by  some  it  is.     When  St.  Paul 


166 

then  says,  ^^  the  dead  in  Christ  shall  rise  first/'  he 
means  a  literal  resurrection,  as  must  be  evident  from 
the  entire  context.  Accordingly,  we  find  that  in  those 
other  parts  of  scripture,  where  the  literal  resurrection 
is  mentioned,  the  form  of  expression  is  such  as  conveys 
the  idea,  that  in  the  literal  sense  also,  the  saints  shall 
rise  first.  For  when  the  resurrection  of  both  the  right- 
eous and  the  wicked  is  mentioned,  that  of  the  righteous 
Is  commonly  mentioned  first.  See  Dan.  xii.  3 ;  John  v. 
S9 ;  Acts  xxiv.  15,  &c.  Indeed,  it  appears  very  proper 
and  suitable,  that  the  dead  in  Christ  should,  in  the  literal 
sense,  rise  first,  chiefly  because  tliey  are  first.  The 
righteous  is  more  excellent  than  his  neighbor.  It  is 
proper,  therefore,  that  with  respect  to  the  resurrection, 
as  well  as  in  all  other  things,  he  should  have  the  visi- 
ble pre-eminence  over  him.  But  though  the  priority 
of  the  literal  resurrection  of  the  righteous,  to  that  of  the 
wicked,  sufficiently  appears  from  other  passages  of 
scripture,  and  is  of  course  a  truth,  it  is  not  f/ie  truth 
here  intended  by  St.  John.  Additional  evidence  of 
this  appears  from  the  very  verse  in  which  this  first  res- 
urrection is  mentioned,  viz.  "  the  rest  of  the  dead  lived 
not  again,  until  the  thousand  years  were  finished.'' 
But  surely  the  accounts  we  have  of  the  literal  resur, 
rection  in  other  places,  (see  John  v.  S8,  29,  &c.)  for- 
bid the  supposition,  that  there  w  ill  or  can  be  such  a 
long  interval  of  time  as  a  thousand  years  between  the 
corporeal  resurrection  of  the  righteous  and  the  wick- 
ed. What  an  interesting  subject — interesting  to 
christians,  is  that  of  the  Millennium  !  Our  Redeemer 
shall  then  *^  have  dominion  from  sea  to  sea,  and  from 
the  river  to  the  ends  of  the  earth."  And  from  accu, 
rate  computations^  relative  to   the  one  thousand  two 


hundred  and  sixty  years,  as  well  as  from  existing 
events,  particularly  from  the  present  aspects  of  Prov- 
idence— and  from  the  unparallelled  means  now  used — 
and  efforts  now  made  to  spread  the  light  of  the  gospel 
— also,  from  the  late,  and  present  uncommon,  and  ve- 
ry frequent  revivals  of  religion,  and  reformations  in  so 
many  parts  of  Christendom  ;  it  appears,  (certainly  we 
are  allowed  to  hope,)  that  the  glorious  day  is  not  far 
distant,  yea,  that  it  has  already  began  to  dawn.  And 
surely,  it  must  be  the  fervent  wish  and  prayer  of  eve- 
ry well  wisher  to  the  human  race.  *^  Amen.  Even 
so,  come.  Lord  Jesus." 


ENP   OF   NOTES    ON   NEW   TESTAMENT. 


APPENDIX. 

CONTAINING  CRITICAL  AND  EXPLANATORY  REMARKS, 

OR  SOME  OIFriCULT  PASSAGES 

IN  THE  OLD  TESTAMENT. 


OJ\rthe  exploits  of  the  magicians  of  Egypt,  record- 
ed in  Exodus,  Chap,  vii — xi.  inclusive. 

Miracles  have  always  been  considered  by  christians^ 
as  exclusively  the  works  of  Jehovah.  They  are  contra- 
ry to,  or  rather  aside  from,  the  usual  course  of  divme 
operations ;  and  hence,  it  is  reasonably  concluded,  that 
they  never  have  been,  and  never  will  be  wrought,  except 
for  the  accomplishment  of  some  very  important  pur- 
pose. No  purpose  can  well  be  conceived  of,  as  more 
important  than  proving  the  divine  mission  of  a  prophet^ 
and  by  consequence,  the  divine  authority  of  his  mes- 
sage. And  such  has  been  supposed  to  have  been  the 
purpose — the  object  aimed  at  in  the  miraculous  opera- 
tions of  past  ages.  A  formidable  objection,  however, 
to  the  sufficiency  of  miracles  for  this  purpose,  has  by 
some,  been  considered  as  arising  from  the  exploits  of 
the  magicians  of  Kgypt.  It  is  natural  to  remark,  that 
persons  who  make  the  above  objection,  must  believe, 
of  course,  that  the  magicians  M'rought  real  miracles. 
Their  reasoning  amounts  to  this — "  That  the  magicians 
wrought  real  miracles,  (i.  e,  on  the  supposition  that 
Moses  did,)  appears  from  the  circumstance,  that  to  the 
accounts  of  Moses'  operations,  it  is  subjoined^  ^  aud  the 


ifO 

magicians  did  so  with  their  enchantments.'  Now  if 
the  magicians  wrought  real  miracles,  then  miracles 
are  no  proof  of  the  divine  mission  of  a  prophet :  or,  if 
they  are,  the  divine  mission  of  these  magicians  is, 
hence,  proveahle,  equally  with  that  of  Moses." — Such 
an  objection  has  frequently  been  started  by  infidels 
and  sceptics.  And  as  it  is  one  which  directly  strikes 
at  the  authenticity  of  the  holy  scriptures,  generally,  it 
is  hence,  very  important  to  give  it  a  patient  examina- 
tion. Did,  then,  these  magicians  work  real  miracles  ? 
— We  must  conclude  they  did  not  ,*   because, 

1.  In  the  instance  of  the  lice,  brought  forth  by  Mo- 
ses, they  acknowledged,  "  this  is  the  finger  of  God/** 
This  acknowledgement  implies  that  they  could  not^ 
and  that  they  knew  they  could  not,  perform  this  mira- 
cle. But  if  they  had  performed  real  miracles  before, 
jB^hy  could  they  not  now — especially,  since  there  was 
Ho  more  difficulty  in  this  case  than  in  the  three  others 
before  mentioned. 

2.  Pharaoh  himself  did  not  believe  that  the  magi- 
cians wrought  real  miracles.  In  every  instance  when 
he  wished  divine  judgments  averted,  he  applied  to 
Moses,  and  not  to  his  magicians.  Now  it  is  the  dic- 
tate of  reason,  and  Pharaoh  as  a  rational  being  must 
have  known,  that  the  same  power,  or  art,  or  agency, 
which  could  bring  judgments,  could  also  remove  them. 
If,  therefore,  Pharaoh  had  believed  that  the  magicians 
had  really  wrought  miracles,  or  brought  those  terrible 
judgments  on  him,  and  on  his  people,  it  is  strange  that 
he  did  not  sometimes  apply  to  them  for  the  removal 
of  those  judgments.  And  the  wonder  on  this  subject 
increases,  when  we  consider  his  peculiar  pride,  his 
cvontempt  of  the  God  of  Israel,  and  attachment  to  his 


fe 


i7i 

•Wn  idolatry — principles  which  must  have  effectually 
prevented  his  application  to  Moses  or  to  Moses'  God, 
for  any  thing,  unless  in  the  very  greatest  extremity, 
and  when  all  other  resources  failed.  It  seems,  then| 
that  Pharaoh  did  not  believe  that  his  magicians  pos- 
sessed any  miraculous  power.  And  who  could  have 
had  a  better  opportunity,  or  more  advantageous  means 
for  forming  a  correct  opinion  about  these  men,  than 
he  had  ?  But  if  their  operations  were  not  real  mira- 
cles, what  were  they  ?  Ans.  They  were  mere  artful 
imitations  of  the  miracles  of  Moses  ;  produced,  it  ig 
probable,  by  tlie  help  of  some  diabolical  agency.  To 
this  conclusion,  various  circumstances  seem  necessari- 
ly to  lead ;  as, 

1.  The  original  word  translated  enchantments,  sig- 
nifies  charms,  or  jugglivg  tricks ,  by  which  the  senses 
are  deceived,  and  false  appearances  substituted  for 
true.     See  Parkhurst,  on  the  word. 

2.  It  should  be  remembered,  that  of  the  twelve  mir- 
acles performed  by  Moses,  only  three  are  mentioned 
as  having  been  imitated,  or,  if  you  choose,  performed 
by  the  magicians,  viz.  that  of  the  rod,  that  of  the 
waters,  and  that  of  the  frogs.  With  respect  to  the 
two  last,  the  magicians  must  have  wrought  on  a  much 
smaller  scale  than  Moses.  For  when  Aaron  stretch- 
ed out  his  rod  over  the  waters  of  Egypt,  all  the  wa- 
ters  that  were  in  the  river  were  turned  to  blood." 
Ex.  vii.  20.  Yea,  if  Jehovah's  command  to  Aarou 
(verse  19,)  was  obeyed,  as  doubtloss  it  was,  the  wa- 
ters ill  the  streams,  in  the  rivers,  in  the  ponds,  in  the 
pools,  and  even  in  the  vessels  of  wood,  and  vessels  of 
stone,  must  have  undergone  the  same  transmutation. 
What  water  then,  could  the  magiciaiis  have,  on  which 


to  perform  their  operations  ?  None,  it  seems,  bat  what 
they  digged  for,  or  what  was,  in  some  way,  artificial- 
ly produced.  The  quantity  of  water  they  had  to  work 
upon,  must  have  been  very  small ;  and  naturalists  as- 
sert, that  a  small  quantity  of  water  may,  by  the  efforts 
of  art,  merely,  be  made  to  appear  red  like  blood.  In 
the  case  of  the  frogs,  the  magicians  could  do  but  lit- 
tle, because  Aaron  had  already  caused  them  to  come 
forth  from  the  streams,  from  the  rivers,  and  from  the 
ponds,  and  they  had  already  covered  the  land  of 
Egypt.  In  both  these  cases,  therefore,  the  magicians 
must  have  wrought  on  a  very  small  scale,  and  no  more 
remained  to  be  done  by  them,  than  what  might,  prob- 
ably, have  been  done  by  the  help  of  magic  alone. 
We  may  add, 

3.  The  magicians  never  led  the  way,  but  always 
followed  Moses  in  their  operations.  This  circum- 
stance is  easily  accounted  for,  in  the  supposition,  that 
their  exploits  were  mere  imitations  of  the  miracles  of 
Moses,  and  at  the  same  time  appears  utterly  unac- 
countable on  any  other  hypothesis. 

Chap.  xi.  1.  2.  "And  the  Lord  said  unto  Moses, 
speak  now  in  the  ears  of  the  people,  and  let  every  man 
borrow  of  his  neighbor,  and  every  woman  of  her  neigh- 
bor jewels  of  silver  and  jewels  of  gold.'^ — It  has  been 
said  that  this  command  could  not  have  been  given  by 
Jehovah,  as  is  here  asserted,  because  the  conduct 
herein  enjoined,  would  be  so  manifestly  deceptive  and 
unjust.  "The  Israelites,  says  the  objector,  are  here 
■aid,  to  have  received  a  command  from  Jehovah,  to 
borrow  of  their  Egyptain  neighbors,  certain  valuable 
prnjiments,  when  they  were  qu.  the  very  point  of  d^r 


17» 

parture  from  E:;ypt,  and  when,  as  appears  from  the 
very  face  of  the  account,  they  had  no  design  ever  to 
return  the  loan.  Now  all  this  is  absolutely  incredi- 
ble. It  is  incredible  that  Jehovah,  (if  He  be  such  a 
Being  as  the  scriptures  represent  Him,  viz.  "  a  just 
God  and  without  iniquity,")  should  have  required  of 
His  people  the  conduct  here  specified,  which  in  the 
then  existing  circumstances,  would  be  notliing  elsa 
than  extortion  and  deception."  And  it  is  probable 
that  many  sincere  and  humble  inquirers  after  truth^ 
have  experienced  difficulty,  in  their  attempts  to  un- 
derstand this  passage,  in  any  way  perfectly  satisfacto- 
ry to  themselves,  on  account  of  its  apparent  reflection 
on  the  divine  character.  For  the  two-fold  purpose, 
therefore,  of  awswering  the  objector,  and  of  satisfying 
the  humble  inquirer,  the  following  observations  may 
be  useful.  The  verb  yishalu  (from  shaal,)  here 
translated  borrow,  exactly  means,  and  is  commonly 
translated  ask,  demand.  Accordingly,  in  the  Septua- 
gint,  and  in  the  Latin  Vulgate,  versions  of  this  text, 
words  synonymous  with  our  word  ask,  are  used.  In 
the  former,  it  is  aiteg,  and  in  the  latter,  postulo. 
The  meaning,  therefore,  of  this  command  of  Jehovah, 
was  that  the  Israelites  should  ask  or  demand  of  their 
Egyptian  neighbors,  jewels  of  silver  and  jewels  of 
gold.  And  that  it  was  reasonable  and  right  for  them 
so  to  do,  and  for  Jehovah  to  require  this  of  them, 
will  not  be  denied  by  any  who  properly  reflects,  that 
the  Israelites  had  long  been  under  cruel  bondage  to 
the  Egyptians,  and  had  done  them  many  important 
services,  for  which  they  had;  as  yet^  received  no  com- 
pensation. 


174 

Chap,  xxiii.  19.  "  Thou  elialt  not  seethe  a  kid  in 
his  mother's  milk." — The  curious  reader  naturally  in- 
quires for  the  reason  of  this  prohibition.  Had  such 
a  barbarous  practice  ever  existed  among  the  Hebrews? 
It  does  not  appear  that  it  ever  had  :  but  such  vs^as,  in 
those  days,  the  practice  of  the  surrounding  heathen 
nations.  After  they  had  gathered  in  their  fruits,  they 
took  a  kid,  and  boiled  it  in  the  milk  of  its  dam? 
and  then  in  a  magical  vi^ay,  besprinkled  their  trees^ 
fields,  gardens,  and  orcliards,  for  the  purpose  of  mak- 
ing them  more  fruitful.  Now  Jehovah's  direction  to 
the  Jews  was,  "  learn  not  the  way  of  the  heathen.'^ 
And  it  must  have  been  principally  for  the  purpose  of 
preventing  this,  and  of  continuing  them  a  "  peculiar 
people^"  that  this  prohibition  was  delivered. 


17^ 


NUMBERS. 

Chap.  xxii.  SO — 22.  "  And  God  came  unto  Ba- 
laam by  iii£;ht,  and  said  unto  bim.  if  tbe  men  come  to 
call  upon  tbee,  rise  up,  and  go  with  them  ;  but  yet  the 
word  that  I  shall  say  unto  thee,  that  shall  thou  do. 
And  Balaam  rose  up  in  the  morning,  and  saddled  his 
ass,  and  went  with  tire  princes  of  Moab.  And  God's 
anger  was  kindled  because  he  went ;  and  the  angel 
of  the  Lord  stood  in  the  way  for  an  adversary  against 
him." — These  verses  taken  in  connexion,  appear  at 
first,  hard  to  be  understood,  or  rather  reconciled. 
They  embrace  three  particulars.  The  first  is,  the 
permission  granted  by  God,  to  Balaam,  on  a  certain 
condition  to  go  with  the  princes  of  Moab.  The  sec- 
ond is,  Balaam's  actually  going  in  consequence  of 
•Uiat  permission.  The  third  is,  the  Lord's  being  an- 
gry with  Balaam,  '^  because  he  went."  But  why 
should,  or  rather  how  could  the  Lord  be  angry  with 
Balaam,  for  doing  that  which  He  had  expressly  allow- 
ed him  to  do  ? 

Ans.  1.  Balaam  appears  not  to  have  complied  with 
the  condition  on  which  his  going  with  the  princes  of 
Balak  had  been  permitted.  That  condition  was,  "the 
men's  coming  to  call  him."  But,  it  seems,  Balaam 
did  not  wait  for  their  call,  but  rose  up  in  the  morning, 
and  immediately  went  off  with  the  princes  of  Moab. 
It  is  probable  that  he  called  on  them  in  the  mornings 
instead  of  waiting  for  their  calling  on  him.     But, 

S.  The  motive  with  which  Balaam  went,  was  the 
thing  which  principally  constituted  his  guilt,  and  pro- 
voked the  anger  of  Jehovah.    For,  notwithstanding 


£76 

all  Balaam's  apparent  conscientiousness,  in  asking 
counsel  of  God  with  respect  to  the  affair  of  going  with 
the  princes  of  Moab,  he  was  evidently  a  bad  man,  and 
all  the  time  wished  to  go  ;  and  that  not  so  much  for 
the  purpose  of  injuring  Israel,  or  gratifying  Balak,  as 
for  that  of  obtaining  the  reward.  Hence,  the  apostle 
Peter,  speaking  of  certain  profligate  characters,  says, 
^'  which  have  forsaken  the  right  way,  and  gone  astray, 
following  the  way  of  Balaam,  the  son  of  Bosor,  who 
loved  the  wages  ofunrighteausness.^'  And  hence,  the 
apostle  Jude,  speaking  of  similar  persons,  says,  "  Woe 
unto  them  !  for  they  have  gone  in  tlie  way  of  Cain,  and 
ran  greedily  after  the  error  of  Balaam /or  reward.^^ 
Though,  therefore,  we  should  suppose  that  the  mattet 
of  Balaam's  conduct,  i.  e.  his  going  with  the  princes  of 
Moab,  might  have  been  agreeable  enough  to  the  divine 
mind,  yet  the  manner  of  it — the  motive  with  which  he 
went — we  must  allow  to  have  been  very  bad.  This 
distinction  is  by  no  means  an  unmeaning,  or  an  unim- 
portant one.  Amaziah  "  did  that  which  was  right  in 
tlie  sight  of  the  Lord,  but  not  with  a  perfect  heart.'' 


in 


JUDGES, 

Chap.  xi.  90,  31.  "  And  Jephtliah  vowed  a  vow 
unto  the  Lord,  and  said,  if  thou  shalt  without  fail  de- 
liver the  children  of  Ammon  into  mine  hands,  then  it 
shall  be,  that  whatsoever  coraeth  forth  of  the  doors  of 
my  house  to  meet  me,  when  I  return  in  peace  from 
the  children  of  Ammon,  shall  surely  be  the  Lord's, 
and  I  will  offer  it  up  for  a  burnt  offering." — The  sub- 
sequent verses  of  this  chapter,  are  probably  familiar 
to  most  readers.  Such  of  them,  as  have  any  concern 
with  Jephthah's  vow,  will  be  considered  in  their 
place.  The  facts  were  these.  The  Ammonites  in- 
vaded the  land  and  people  of  Israel.  Jephthah  sent 
messengers  to  their  king  to  know  the  reason  of  this 
measure,  and  at  the  same  time,  to  dissuade  him  from 
proceeding  further  in  hostility.  "  Howbeit  the  king  of 
the  children  of  Amnion  hearkened  not  unto  the  words 
of  Jephthah."  When  Jephthah  perceived  that  war 
with  the  Ammonites  was  inevitable,  he  resolutely  pre- 
pared for  it ;  but  before  he  engaged  therein,  uttered 
the  vow  which  has  just  been  mentioned.  On  his  re- 
turn to  Mizpeh,  behold,  the  first  object  that  met  him, 
was  his  lovely  daughter,  an  only  child  !  On  seeing 
her,  the  father  was  much  agitated,  and  ^^  rent  his 
clothes,  and  said,  alas,  my  daughter  !  thou  hast 
brought  me  very  low,  and  thou  art  one  of  them  that 
trouble  me  :  for  I  have  opened  my  mouth  unto  the 
J>iord,  and  I  cannot  go  back."  His  daughter  under- 
standing such  phraseology  as  importing  that  her  fath- 
er had  made  a  vow  unto  the  Lord,  and  concluding  al- 
so from  his  pathetic  exclamation,  that  such  vow  had 

A  a 


178' 

arome  important  reference  to  her,  surrenders  herself 
to  his  disposal,  with  only  this  request,  viz  :  that  she 
might  go  up  and  down  upon  the  mountains  for  two 
months^  to  bewail  her  virginity.  "  And  it  came  to 
pass  at  the  end  of  two  months  that  she  returned  unto 
her  father,  who  did  with  her  according  to  his  vow 
which  he  had  vowed,  and  she  knew  no  man.''  Now 
all  on  this  subject  which  needs  any  illustration,  may 
he  embraced  in  this  single  enquiry  :  did  Jephthah  ac- 
tually sacrifice  his  daughter,  i.  e.  put  her  to  death  or 
not  ?  It  must  be  acknowledged,  that  the  whole  story 
taken  together,  as  it  stands  in  our  version,  would  nat- 
urally lead  the  mere  English  reader  to  conclude  that 
he  did  :  such  accordingly  appears  to  be  in  fact  the  gen- 
eral conclusion.  But  to  the  justness  of  this  conclu- 
sion there  are  weighty  objections.     Consider, 

1.  The  character  of  Jephthah.     He  was  a  native 
Jew,  and  had  from  his  childhood  been  brought  up  in 
the  Jewish  religion,  of  which  one  prominent  charac- 
teristic, was  an  an  absolute  prohibition  of  all  human 
sacrifices.     Further,  he  not  only  was  of  Israel,  but  be- 
longed to  the  true  Israel,  for  he  is  expressly  mention- 
ed in   Heb.  xi.   32,  as  one  of  those   pre-eminent  for 
faith,  "  of  whom  the  world  was  not  worthy."     In  con- 
sideration,  therefore,  of  Jephthah's  certain  piety,  and 
acquaintance  with  the  prohibitions  of  Judaism,  it  seems 
almost  incredible,  that  he  should  have  ever  seriously 
thought  of  sacrificing  his  daughter.     It  should  be  re- 
membered also,  that  between  the  time  of  his  triumph- 
ant return  to  Mizpeh,  to  that  of  the  execution  of  his 
vow,  was  an  interim   of  two  entire  months.     This 
surely  was  a  period  long  enough  for  him  to  deliber- 
*ie  on  the  subject.    And  if,  in  reflection  on  his  vow 


i79 

aad  ill  recollection  of  his  meaning  and  design^  when 
he  made  it,  he  even  felt  assured  that  he  then  under- 
stood it  as  the  literal  scheme  of  interpretation  suppo' 
ses  ;  still  his  reverential  fear  of  God,  his  remembrance 
of  the  peremptory  prohibitions  of  the  divine  law  relative 
to  human  sacrifices,  and  his  strong  parental  affection 
towards  his  daughter,  his  only  child,  must  have  indu- 
ced iiim  to  pause,  and  pause  again,  before  he  should 
proceed  to  execute  his  orighial  intention.  As  "  the 
priests'  lips  were  to  keep  knowledge,  and  the  people 
were  to  seek  the  law  at  their  mouths,"  so  in  this  state 
of  necessary  extieme  perturbation  of  mind,  Jephthah 
would  naturally  apply  to  them  for  advice,  what  to  do 
in  the  pre..^ent  crisis.  And  we  may  be  sure  that  the 
priest*,  to  whom  it  belonged  to  offer  burnt  offerings, 
(f^v.  XV.  30,)  would  neither  themselves  immolate  his 
daughter,  nor  give  to  him  the  least  intimation  that  the 
deed  itself,  abstractedly  considered,  could  be,  in  any 
case,  justifiable.  Their  language  to  Jephthah  in  this 
case,  would  probably  have  been  to  this  effect :  *'  you 
have  herein  been  rash  with  your  mouth,  and  your  heart 
has  been  hasty  to  utter  such  a  vow  before  God  ;  and 
hence,  sin  lieth  at  your  door.  But  the  sin  consists  in 
the  making  of  the  vow,  not  in  the  non-fulfilment  of  it." 
But  whether  Jepththah  did  thus  apply  to  the  priests, 
and  receive  from  them  such  instruction  or  not,  he  must 
^  even  of  himself  have  judged  what  was  right,'  in  this 
case.  His  own  mind  could  not  have  been  so  igno- 
rant of  the  sacrificial  laws  of  Jehovah,  and  of  the  sense 
in  which  they  were  universally  understood  by  his 
countrymen,  as  to  imagine  that  human  sacrifices  could 
have  been  acceptable  to  Him,  or  even  viewed  by  Him 
otherwise  than  as  to  the  last  degree  abominable.     And 


180 

surely  all  bis  pious  and  all  his  parental  feelings  must 
have  been  vigorously  opposed  to  such  an  human  sacri- 
fice as  that  now  in  question.  In  consideration  therefore, 
of  Jepththah's  character,  and  of  the  above  mentioned 
circumstances,  it  seems  incredible  that  he  could  have 
actually  put  his  daughter  to  death. 

2.  Jephthah  is  no  where  in  any  other  part  of  scrip- 
ture, blamed  for  his  treatment  of  his  daughter  ;  a  fact 
utterly  unaccountable  on  the  supposition,  that  he  put 
her  to  death.     Ahaz  is  blamed  for  having  "  made  his 
son  pass  through  the  fire,  according  to  the  abomination 
of  the  heathen,  whom  the  Lord  cast  out  from  before 
the  children  of  Israel.'^  2  Kings  xvi.  3.   For  a  similar 
practice  the  inhabitants  of  Jerusalem  are  also  blamed. 
Jer.  xix.  5.     But  Jephthah  is  no  where  blamed  for 
sacrificing  his  daughter  :  which  appears  to  be  a  strong 
presumptive  evidence  that  he  never  did  so.     But  how 
then  is  Jephthah's  vow,  with  its  execution,  to  be  un- 
derstood ?  In  reply,  it  may  be  observed,  that  the  exact, 
or  at  least,   a  perfeetly  allowable  translation  of  the 
Hebrew  w^ords  haalitihu  olah  is,  ^' I  will  offer  Him, 
1.  e.  to  Him,  (Jehovah,)  a  burnt  oifering.''   For  exam- 
ples of  a  similar  idiom  in  the  Hebrew,  let  the  follow- 
ing passages,  as  they  stand  in  the  language,  be  care- 
fully consulted,  viz.  Gen.   xxxvii.  4 ;    2  Sam.  xx.  5, 
and  XV.  4 ;  Ezek.  xxi.  32 ;  1  Kings  xx.  9.     Accord- 
ing to  the  above  translation,  Jephthah's  vow  will  con- 
sist of  two  parts.     The  first  is  a  promise  that  what- 
soever,  i.  e.  whatsoever  person,  should  come  forth  out 
of  the  doors  of  his  house,  to  meet  him  on  his  return? 
should  surely  be  the  Lord's.      The  second  is,  that  he 
would  besides  this,  oifer  to  Jehovah  a  burnt  offering. 
In  short,  his  own  words  will  then  stand  thus  :    *  And 


181 

it  shall  be  that  whatsoever  cometh  out  from  the 
doors  of  my  house,  to  meet  me,  when  I  returu  in  peac» 
from  the  children  of  Aramon,  shall  surely  be  Jehovah's, 
and  I  will  ofler  him,  i.  e.  to  Him,  (Jehovah,)  a  burnt 
offeruig.'  It  is  easily  seen,  that  according  to  this 
rendering  of  the  words,  so  far  as  the  vow  respected 
his  daughter,  it  consisted  in  a  promise  on  the  part  of 
Jephthah,  to  devote  her  exclusively,  and  forever,  to 
the  service  of  God,  just  as  Hannah  devoted  her  sou 
Samuel,  before  he  was  born.  See  1  Sara.  i.  2.  Ae- 
cordingly,  it  is  believed,  that  Jephtliah  did  thus  offer 
his  daughter  as  smoblation,  though  not  as  a  sacrifice. — 
The  above  interpretation  is  also  contended  for  strenu- 
ously by  some  able  Hebrew  critics,  as  being  not  only 
admissible,  but  preferable  to  the  common  one.  But^ 
<^  Prove  all  things,  hold  fast  that  which  is  good." 

NOTE. — It  must  be  acknowledged,  that  some  difficulties  attend 
both  interpretations.  Tliose  who  believe  that  Jephthah  actually 
sacrificed  his  daughter,  ground  their  faith  on  the  following  things : 

1.  The  letter  of  the  vow  itself,  as  it  stands  in  our  translation  ; 
verse  51. — It  has  been  already  observed  that  the  original  may, 
with  perfect  propriety,  be  rendered  tlius  :  "  I  will  offer  Him,  i.  e» 
to  Him,  (Jehovah)  a  burnt  oflering." 

2.  The  agitation  of  Jeplithah's  mind  when  he  saw  his  daughter ; 
v^rse  35. — ^But  such  agitation  may  be,  in  a  good  degree,  accoun- 
ted for,  on  the  supposition,  that  he  knew  his  only  daughter,  his 
only  child,  was  to  be  forever  secluded  from  him,  and  devoted  to 
the  Lord,  in  a  state  of  solitary  and  perpetual  virginity — a  state, 
which  was  not  only  in  general  very  reproachful  among  the  Jews, 
but  (inasmuch  as  she  was  his  only  child,  verse  34,)  must,  in  her 
case,  effectually  deprive  him  of  all  prospect  and  possibility  of  hav- 
ing any  posterity  to  bear  up  his  name  in  Israel. 

3.  Her  rwiuest  for  permission  to  bewail  her  virginity  for  two 
months  with  ner  companions  ;  verse  3f. — It  has  been  said,  that 
if  she  was  to  be  devoted  by  her  father  to  the  Lord,  in  perpet- 
ual virginity,  such  a  request  would  be  unnecessary  and  absurd, 
as  on  that  supposition,  she  would  have  had  an  whole  life  to  lament 
it  in.  Ans.  The  very  plu*aseology  here  used,  seems  rather  to 
cQpfirm  the  interpretation  I  have  given.    For  observe — slie  desired 


188 


II.  SAMUEL. 

Chap.  xii.  SI — 33.  "  Then  said  his  servants  un- 
to him,  what  thing  is  this  that  thou  hast  done  ?  thou 
didst  fast  and  weep  for  tlie  child  while  it  was  alive ; 
but  when  the  child  was  dead,  thou  didst  rise  and  cat 
bread.  And  he  said,  while  the  child  was  yet  alive, 
I  fasted  and  wept :  for  I  said,  who  can  tell  whether 
God  will  be  gracious  to  me,  that  the  child  may  live  ? 
But  now  he  is  dead,  wherefore  should  I  fast?  can 
I  bring  him  back  again  ?  I  shall  go  to  him,  but  he 
shall  not  return  to  me." — Without  some  knowledge 
of  oriental  customs,  it  will  be  very  difficult  to  enter 
into  the  true  spirit  of  these  verses  ;  more  especially  to 
understand  the  whole  of  the  reason,  or  reasons,  of  the 

liberty  to  bewail  her  virginity,  not  her  approaching  death.  If  she 
knew  that  she  was  soon  to  be  put  to  death  by  her  father,  why  did  she 
not  bewail  her  death  also,  as  well  as  her  virginity  ^  AVill  it  be 
said,  that  in  her  mind,  and  in  the  judgment  of  her  countrymen,  a 
state  of  perpetual  virginity  was  more  to  be  lamented  than  death  it- 
self;  so  that  in  consideration  of  the  former,  she,  as  it  were,  lost  sight 
of  the  latter  ?  If  so,  then  the  before  mentioned  agitation  of  Jeph- 
thah's  mind,  may  easily  be  accounted  for,  without  supposing  that 
he  put  his  daughter  to  death.  Again — it  may  be  observed,  that 
her  desi^  in  this  request,  might  have  been,  to  get  some  time  for 
society  with  her  companions  before  her  perpetual  seclusion  from 
them,  and  for  sociaf  lamentation  ;  for  she  says,  "  let  me  alone  two 
months,  that  I  may  go  up  and  down  upon  the  mountains,  and  be- 
wail my  virginity,  I  and  my  fellows.^- 

4.  The  custom  of  the  daughters  of  Israel,  lamenting  the  daugh- 
ter of  Jephthah  four  days  in  ayear. — To  this  it  maybe  replied, 
that  one  of  the  meanings  of  the  Hebrew  word  tannoth,  or  with 
the  prefix,  letannoth,  as  appears  from  Buxtorf 's  Lexicon,  is  in 
Latin,  covfabulari,  i.  e.  in  English,  to  talk  with.  It  is  remarkable, 
that  in  Judges  v.  11,  this  same  verb  is  translated  rehearse — "  there 
shall  they  rehearse  the  righteous  acts  of  the  Lord."  Hence,  the  com- 
.  ment  of  Kimchi,  the  celebrated  Jewish  expositor,  on  this  40th  verse. 


188 

askmishment  expressed  by  the  servants  of  Davids 
at  the  conduct  of  their  master  on  this  occasion.  From 
Sir  Jolin  Chardin,  as  cited  by  Harraer,  vol.  2.  p.  495, 
we  learn,  that  "  the  practice  of  the  east  is  to  have  a 
relation  of  the  deceased  person  to  weep  and  mourn, 
till,  on  the  third  or  fourth  day  at  farthest,  the  relations 
and  friends  go  to  see  him,  cause  him  to  eat,  lead  him 
to  a  bath,  and  cause  him  fo  put  on  new  vestments,  he 
having  before  thrown  himself  on  the  ground."  One 
great  reason,  therefore,  of  the  astonishment  of  Da- 
vid's servants  at  his  behaviour,  appears  to  have  risen 
from  the  circumstance,  that  he  did  not  observe  the 
common  forms  and  ceremonies  of  mourning  ;  but  im- 
mediately  after  he  heard  of  the  child's  death,  arose 
of  himself  from  the  earth,  without  waiting  for  his 
friends  to  come  and  see  him,  and  raise  him  up,  and 
perform  towards  him  the  various  offices  and  ceremo- 

is  in  these  words :  "  ut  scilicet  amicis  colloquils  earn  de  virginitate 
et  statu  vitae  solitario  consolarentur" ;  in  English,  thus:  "  that  in- 
deed, witli  their  friendly  discourse,  they  might  comforther  concern- 
ing her  vii^nity,  and  her  solitary  state  of  life."  The  Chalde<» 
and  R,  Solomon,  explain  the  above  verb  by  "  ad  lamentandum," 
and  immediately  add,  by  way  of  comment,  "  nempe,  super  virgini- 
tate  ejus,"  in  English,  "  to  wit,  on  account  of  her  virginity." — 
Whence  it  is  evident,  that  learned  Jewish  doctors,  who  must  be 
supposed  to  have  understood  their  own  language  best,  have  con 
sidered  this  verse  as  meaning,  that  the  daughters  of  Israel  went 
four  times  in  a  year  to  converse  with  the  daughter  of  Jephthah  ;  to 
condole  with  her  on  account  of  her  virginity  and  solitary  state  of  life, 
and  to  comfort  her  under  it.  But  take  the  passage  as  it  stands  : 
"  the  daughters  of  Israel  went  to  lament  the  daughter  of  Jeph- 
thah." The  query  is,  what  in  her,  or  respecting  her,  did  they  la- 
ment ?  It  is  not  said  they  lamented  her  death  :  and  to  say  they 
did,  is  to  beg  the  question.  They  might  have  lamented  only  what 
they  and  Jephthah's  daughter  had  lamented   before,  viz,,  her  vir- 

finitij  ;  verse  38.    On  me  whole,  though  some  difficulties  attend 
oth  interpretations,   as  has  been  observed,  that  which  has  been 
advocated  above,  appears  to  have  the  least. 


•/ 


id4 

iiies  which,  as  appears  from  the  preceding  declara- 
tions, were  common  in  the  east. — Again  :  common 
readers  may  not  perceive  the  ichole  of  the  import  of 
verse  23  :  "  But  now  he  is  dead,  wherefore  should  I 
fast?  can  I  bring  him  back  again?  I  shall  go  to  him? 
but  he  will  not  return  to  me."  Common  people  nat- 
urally suppose,  that  the  reason  why  David  did  not  fas* 
for  the  child,  after  it  was  actually  dead,  was,  his  per- 
ceiving that  the  will  of  heaven  was  done — that  the 
child's  slate,  as  it  respected  this  world  and  the  world  to 
come,  was  immutably  fixed  by  the  providence  of  God, 
and  that,  of  course,  all  his  fasting  and  praying  for 
the  continuation,  or  rather  restoration  of  its  life,  would 
be  in  vain.  Such,  unquestionably,  was  a  reason,  per- 
haps the  principal  one,  of  his  cessation  from  fasting : 
but  it  appears  there  was  another  reason,  also,  for  it. 
Mairaonides  says,  "  the  Jews  did  not  lament  infants 
who  died  before  they  were  thirty  days  old."  The 
inquisitive  reader  naturally  asks,  why  there  was  this 
peculiarity  in  their  practice  relative  to  infants  who 
died  under  this  tender  age?  The  reply  which  ap- 
pears most  satisfactory  is,  that  they  believed  such 
infants  were  saved,  and  of  course,  happy. 

Chap.  xxiv.  1,  S,  9,  10.  "  And  again  the  anger 
of  the  Lord  was  kindled  against  Israel,  and  He 
moved  David  against  them  to  say,  go,  number  Israel 
and  Judah.  For  the  king  said  to  Joab,  the  captain  of 
the  host,  go  now  through  all  the  tribes  of  Israel,  from 
Dan  even  to  Beer-slieba,  and  number  ye  the  people, 
that  I  may  know  the  number  of  the  people. — And 
Joab  gave  up  the  sum  of  the  number  of  the  people 
unto  the  king  :  and  there  were  in  Israel  eight  hundred 


185 

thousand  valiant  men  that  drew  the  sword  ;  and  tha 
men  of  Judah  were  five  hundred  thousand  men.  And 
David's  heart  smote  him  after  that  he  had  numhered. 
the  people.  And  David  said  unto  the  Lord,  I  have 
sinned  greatly  in  that  1  have  done  :  and  now,  I  be- 
seech thee,  O  Lord,  take  away  the  iniquity  of  thy 
servant ;  for  I  have  done  very  foolishly.'' — The 
whole  difficulty  relative  to  these  passages,  consists  in 
understanding  how  David's  numbering  his  people,  could 
be  a  sin.  That  David  believed  the  act  to  be  sinful, 
is  evident  from  his  humble  confession,  and  earnest  peti- 
tion for  pardon,  in  verse  10;  and  thatitwasrca%sinfuly 
and  to  an  high  degree  so,  is  certain,  from  the  awful  judg- 
ment of  pestilence,  which  Jehovah  brought  upon 
Israel  for  this  very  act,  and  by  which  sevenl^  tbou« 
sand  men  were  slain,  (verse  15).  But  why  should 
David's  numbering  his  people  be  such  a  great  dn  ? 
Is  it  not  proper  for  a  ruler  to  know  not  only  tlie  gen- 
eral circumstances,  but  also  the  populousness  and 
physical  strength  of  the  people,  or  nation,  over  which 
he  presides  ?  And  particularly,  if  that  nation  be  ex- 
posed to  frequent  depredations  and  wars,  from  hostile 
circumjacent  nations,  as  the  nation  of  Israel  was ;  is 
it  not  proper,  yea,  necessary,  that  its  king,  or  chief 
magistrate,  should  know  what  is  its  military  strength, 
that  he  might  know  what  would  be  its  ability  to  con- 
tend with  them,  in  case  of  invasion  ?  Political  wis- 
dom would  surely  dictate  the  propriety  and  necessity 
of  such  information :  and  why,  in  a  moral  sense, 
should  there  be  any  thing  wrong  in  using  the  means 
necessary  to  obtain  it  ?  We  believe  there  is  nothing 
wrong,  politically  or  morally,  in  taking  a  census  of 
the  inhabitants  of  the  United  States*  How  then 
Bb 


186 

(Joul^  David's  numbering  his  people  be  such  a  sin  ?— 
To  this  it  may  be  replied — The  Lord  had  required? 
that  when  the  people  were  numbered,  half  a  shekel 
from  each  should  be  collected,  for  the  service  of  the 
sanctuary.  But  as  no  mention  is  made  of  such  collec- 
tion when  David  numbered  the  people,  it  is  probable 
it  was  omitted.  Again,  by  an  express  command  of  Je- 
hovah, the  Levites  were  to  be  excepted  in  the  num" 
bering  of  the  people.  See  Num.  i.  48,  49.  But  from 
the  general  order  of  David  to  Joab,  and  from  the  ac- 
count we  have  of  Joab's  consequent  proceedings,  i^ 
seems  probable  that  the  Levites  were  included  with 
the  rest  in  the  general  numeration.  After  all,  David's 
sin  in  this  affair  consisted  principally  in  his  pride, 
Just  as  Hezekiah's  did  when  he  showed  his  treasures 
to  the  messengers  of  the  king  of  Babylon,  (3  Kings  xx. 
13,)  and  as  Nebuchadnezzar's  did  when  he  said,  "  Is 
not  this  great  Babylon,  that  I  have  built  for  the  house 
of  the  kingdom  by  the  might  of  my  power  and  for 
the  honor  of  my  majesty"  ?  Dan.  iv.  30.  David's  pride 
and  ambition,  prompted  him  to  count  the  numb<^rs 
of  his  people,  to  ascertain  what  a  great  and  warlike 
nation  it  was,  over  which  he  presided,  of  whose  pros- 
perity he  had  been  the  principal  instrument,  and  which 
he  was  soon  to  leave  to  his  successor.  Such  we  must 
suppose^  was  the  essence  of  David's  sin  in  this  affair. 

Chap.  xxiv.  S4?.  "  And  the  king  said  unto  Araunah, 
Nay  ;  but  1  will  surely  buy  it  of  thee  at  a  price :  nei. 
ther  will  I  offer  burnt-offerings  unto  the  Lord  my  God 
of  that  which  doth  cost  me  nothing.  So  David  bought 
the  threshing-floor  and  the  oxen  for  fifty  shekels  of  siL 
ver.'^ — But  ia  the  parallel  place,  in  1  Chron.  xxi.  25, 


187 

it  is  said,  "  So  David  gave  to  Oman  for  the  place  six 
hundred  shekels  of  gold  by  weight."  Is  there  not  an 
inconsistency  or  rather  a  contradiction,  between  these 
two  passages  ?  The  infidel  may  exultingly  pretend 
there  is  ;  and  the  superficial  reader  may  not  be  able 
to  discern  and  expose  the  fallacy  of  the  pretence.  But 
a  moment's  careful  attention  to  these  two  texts,  wil^ 
convince  us  that  in  meaning,  they  are  perfectly  con- 
sistent. In  the  first  cited  passage,  mention  is  made 
only  of  the  threshing  floor,  and  the  oxen  ;  for  these, 
it  is  said,  David  gave  fifty  shekels  of  silver.  In  the 
last  cited  passage,  the  place  is  mentioned,  which 
must  have  comprehended  much  more  than  the  mere 
threshing  floor  and  oxen.  The  place,  probably^ 
included  the  entire  tract  of  the  mountain  on  which 
tlie  temple  was  afterwards  built,  togetuer  with  all 
its  appendages  ;  such  as  the  house  and  buildings  of 
Oman ;  the  threshing  instruments  of  wood  ;  and  the 
wheat  for  the  burnt  oifering.  For  the  place  thus  ex- 
tensive and  comprehensive,  David  gave  six  hundred 
shekels  of  gold.  We  see  then,  that  if  the  two  pas. 
sages  do  not  speak  exactly  the  same  thing,  they  do  not 
speak  contrary  things ;  but  are  perfectly  consistent 
with  each  other. 


188 


L  KINGS. 

Chap.  ii.  8,  9.  ''  And,  behold,  thou  hast  with 
thee  Sliimei,  the  son  of  Gera,  a  Benjamite  of  Bahiirim, 
which  enrsed  me  with  a  grievous  curse  in  the  day 
when  I  went  to  Mahanaim  :  but  he  came  down  to 
meet  me  at  Jordan,  and  1  sware  to  him  by  the  Lord, 
saying,  I  will  not  put  thee  to  death  by  the  sword. 
Now  therefore,  hold  him  not  guiltless ;  for  thou  art  a 
wise  man,  and  knowest  what  thou  oughtest  to  do  unto 
him  :  but  his  hoai"  head  bring  thou  down  to  the  grave 
with  blood." — As  to  the  ninth  verse,  with  which 
only  have  I  any  direct  concern  at  present,  it  is  evident 
that  the  middle  clause  of  it,  viz.  "^  for  thou  art  a  wise 
man.  and  knowest  what  thou  oughtest  to  do  unto  him,^' 
ought  to  be  understood  as  a  parenthesis.  The  promi- 
nent subject  of  the  verse  is  David's  charge  to  Solo- 
mon, respecting  Shimei.  The  middle  clause  of  the 
verse  is  an  apostroplic  to  Solomon,  and  has  no  con- 
cern at  all  with  the  charge  itself,  otherwise  than  as  it 
declares  Solomon's  ability  tu  execute  it.  The  charge 
itself,  therefore,  is  this — "  Now  therefore,  hold  him 
not  guiltless,  but  his  hoar  head  bring  thou  down  to 
the  grave  with  blood."  But  still  a  diificulty  seems  to 
attend  this  passage  as  it  stands  in  our  version.  That 
David,  the  '^  man  after  God's  own  heart,"  who  had, 
in  such  an  eminent  degree,  the  spirit  of  the  gospel,  and 
ol*  rourse,  the  spirit  of  forgiveness — should  command 
Solomon  to  put  Shimei  to  death,  and  that  too  after  he 
had  expressly  pardoned  him,  (3  Sam.  xix.  S3.)  and 
when  he  was  al)out  to  '^go  the  way  of  all  the  earth," 
is  indeed  mysterious  and  perplexing.    Hence,  arises  a 


189 

stumblins;  block  to  the  weak  believer,  and  matter  of 
cavil  and  triumph  to  the  captions  infidel.  Infidels 
have  always  been  ready  enough  to  find  fault  with  Da- 
vid in  other  respects ;  and  if,  in  this  also,  he  is  so 
greatly  censurable  as  tliey  suppose,  he  must,  it  seems, 
merit  a  representation  far  diflferent  from  that  which 
christians  and  christian  preachers  usually  give  of 
him.  But  let  us  attend  more  directly  to  the  charge 
itself :  "  Now  therefore,  hold  him  not  guiltless,  but 
liis  hoar  head  bring  thou  down  to  the  grave  with 
blood"  Tiie  important  remark  relative  to  this  verse, 
is,  that  it  may  just  as  well  be  translated  from  the  ori- 
ginal thus  :  ^  Now  therefore,  hold  him  not  guiltless, 
nor  his  hoar  head  bring  thou  down  to  the  grave  with 
blootl.'  The  Hebrew  particle  vau,  which  in  our 
version  is  rendered  but,  and  whicii  in  that  just  given 
is  rendered  nor,  as  occurring  in  the  He])revv  liible,  is 
used  with  no  less  than  sixteen  different  shades  of 
meaning.  Its  first  an<l  most  natural  meaning  corres- 
ponds to  the  English  conjunction  and;  but  iT is  used 
in  numerous  and  various  other  senses.  The  remark, 
however,  which  has  a  direct  bearing  on  the  point  now 
before  us,  and  may  be  instructive  to  all,  as  well  as 
interesting  to  the  Hebrew  student,  is,  that  when  the 
particle  vuu  comes  immediately  after  another^  and  a 
negative  particle,  (such  as  means  in  Knglish  not,  nei- 
ther, n>r,J  it  also,  very  frequently,  has  a  negative 
meaning  attached  to  it ;  or,  at  least,  extends  the  force 
of  the  negative  equally  to  the  last  member  of  the  sen- 
tence. A  few  examples  may  illustrate  the  truth  of 
this  remark.  2  Sam.  i.  21 :  **  Ye  mountains  of  Gil- 
boa,  let  there  lie  no  dew,  neither  let  there  be  rain  upon 
you,  nor  fields  of  oiferings."    The  Hebrew  particle 


190 

which  is  here  prefixed  to  the  word  shedee,  (fields)  is 
VAU.  which  is  here  justly  translated  nor,  because  it  is 
twice  in  the  same  Averse  preceded  by  the  negative  par- 
ticle al  («of,  or  nor). — 1  Kings,  xxii.  31  :  "But  the 
king  of  Syria  commanded  his  thirty  and  two  captains? 
that  had  rule  over  his  chariots,  saying,  fight  neither 
with  small  nor  great,  save  only  with  the  king  of  Is- 
rael." In  this  case,  also,  the  Hebrew^  particle  con- 
nected with  GADGL,  (great)  is  vau,  which  the  sense 
evidently  requires  to  be  rendered  nor,  and  which,  ac- 
cordingly, our  trasislators  have  thus  rendered.  For 
though  the  particle  itself,  simply  and  abstractedly  con- 
sidered, has  a  connective,  rather  than  a  disjunctive? 
signification  ;  yet,  when  immediately  preceded  by  a 
negative  particle,  as  in  this  case,  it  also  has  a  negative 
or  prohibitory  meaning  attached  to  it. — Prov.  xxx.  8 : 
'^  Give  me  neither  poverty  nor  riches."  Here  again 
the  particle  connected  with  esher,  (riches)  is  vau, 
which  our  translators  have  rendered  nor,  for  the  two- 
fold reason,  that  the  sense  of  the  passage,  and  the 
peculiarity  of  the  Hebrew  idiom,  require  such  a  ren- 
dering. Let  the  Hebrew  scholar,  for  his  further  satis- 
faction on  this  point,  consult,  in  the  original,  the  fol- 
lowing passages  :  Ex.  xx.  4 ;  Lev.  xix.  12 ;  Heut. 
yii.  25,  and  xxxiii.  6  ;  Ps.  xxvi.  9 ;  Prov.  vi.  4, 
and  xxx.  3. — Knough  has  been  said  to  show  that  the 
passage  before  us  may  as  well,  or  with  more  propriety, 
be  translated  as  Dr.  Kennicott,  and  various  other  He- 
braists have  translated  it ;  thus — "  Now  therefore, 
hold  him  not  guiltless,  nor  his  hoar  head  bring  thou 
down  to  the  grave  with  blood"  And  if  the  passage 
may  be  thus  understood,  i.  e.  if  it  may  be  understood 
as  a,  prohibition^  rather  than  as  a  command^  for  Solo- 


19t 

mon  to  put  Shime*  to  death,  other  circumstances  seem 
stioni;ly  to  reeoinmend  and  require  such  a  rendering? 
and  siicli  an  understanding  of  the  words.     For, 

1.  David  had  already //ar'iof^e^Z  Shim  "i  for  his  pas* 
ofl'ence  against  him.  The  relation  of  the  aft'air  is  very 
affecting  :  "  And  Shimei,  tlie  son  of  Gera,  a  Benja- 
minite,  which  was  of  Bahurim,  hasted  and  came 
down  with  the  men  of  Judah  to  meet  David.  And 
Bhimei,  the  son  of  {»era,  fell  down  before  the  king,  as 
he  was  come  over  Jordan  ;  and  said  unto  the  king, 
let  not  my  lord  impute  iniquity  unto  me,  neither  do 
thou  remember  that  which  thy  servant  did  perversely, 
the  day  that  my  lord  the  king  went  out  of  Jerusalem, 
that  the  king  should  take  it  to  his  heart.  For'i  thy 
servant  doth  know  that  I  have  sinned  ;  tlierefore,  be- 
hold, I  am  come  the  first  this  day  of  all  tl»e  house  of 
Joseph,  to  go  down  to  meet  my  lord  the  king.  And 
David  said,  shall  there  any  man  be  put  to  death  thig 
day  in  Israel  ?  for  do  not  I  know  that  1  am  this  day 
king  of  Israel  ?  Therefore  the  king  said  unto  Shimei, 
thou  shalt  not  die  :  and  the  king  sware  unto  him." — 
To  say  with  some,  that  David  pardoned  Shiraei  only 
for  the  pressnt, — or  with  others,  that  he  meant  merely 
that  he  would  not  put  him  to  death,  does  not  appear 
by  any  means  satisfactory.  The  expression  is  abso- 
lute and  decisivie — "  thou  shalt  not  die,^'  i.  e.  thoti 
shalt  not  be  put  to  death  for  this  offence. 

S.  Solomon,  who  must  have  rightly  understood  the 
meaning  of  this  his  father's  charge,  did  not  understand 
it  as  a  direction  to  put  Shimei  to  death  for  his  previ- 
ous offence  against  his  father.  For  after  his  ascension 
to  the  throne,  Solomon  "  sent  and  called  for  Shimei, 
and  said  unto  him^  build  thee  an  house  in  Jerusalem, 


198 

and  dwell  there  and  go  not  forth  thence  any  whither. 
For  it  shall  be,  that  on  the  day  thou  goest  and  passest 
over  the  brook  Kidron,  thou  shalt  know  for  certain^ 
that  thou  shalt  surely  die  :  thy  blood  shall  be  upoa 
thine  own  head."  1  Kings  ii.  36,  37.  Now,  surely, 
in  all  this,  there  is  nothing  that  looks  like  any  design 
on  the  part  of  Solomon,  to  put  Shimei  to  death.  On 
the  contrary,  th6  phraseology  is  such  as  to  import, 
that  so  long  as  Shimei  should  dwell  quietly  in  Jerusa- 
lem, and  confine  himself  to  his  appointed  limits,  his 
life  would  be  safe.  True — Solomon  did  put  Shimei 
to  death  ;  but  it  was  for  a  subsequent  offence — an  of- 
fence not  against  his  father  David,  but  against  himself. 
Solomon,  as  we  have  seen,  ordered  Shimei  to  confine 
himself  to  Jerusalem  :  but  Shimei  transgressed  this 
order  ;  for  at  the  end  of  three  years,  he  went  out  of 
Jerusalem  unto  Gath,  to  seek  his  servants  (verse  40). 
Solomon  hearing  of  this,  sent  for  Shimei,  and  expos- 
tulated with  him  on  the  iniquity  of  his  conduct,  in  dis- 
obeying him,  and  ordered  him,  for  such  disobedience, 
to  be  put  to  death.  Shimei's  wickedness  towards 
king  David  was,  indeed,  mentioned  by  Solomon  as  d 
reason  for  his  capital  punishment :  but  it  was  mani- 
festly a  secondary  and  subordinate  reason.  The  pri- 
mary, principal,  and  only  direct  reason,  for  Shimei's 
destruction,  was,  his  disobedience  to  Solomon's  order 
before  mentioned.  Now,  as  Solomon  did  not,  in  fact, 
put  Shimei  to  death  for  his  offence  against  his  father 
David,  but  permitted  him  to  live  several  years  after- 
wards, it  is  manifest  that  he  did  not  understand  the 
charge  now  under  consideration,  as  requiring  him  to 
put  Shimei  to  death  for  such  offence.  But  what,  then, 
was  the  real  meaning  of  the  charge  ?    Ans.  It  appears 


i 


198 

to  be  as  if  he  had  said — *Thou  knowest  Shiraei,  the 
son  of  Gera,  who  once  cursed  me  so  grievously.  He 
is  verily  guilty,  and  deserves  to  die.  But  in  my 
clemency  I  pardoned  him,  for  what  he  then  did.  Now 
therefore,  as  thou  art  a  wise  man,  thou  wilt  readily 
know  what  management  of  him  will  be  most  proper. 
Hold  him  not  guiltless,  for  he  is  by  no  means  so, 
though  I  have  pardoned  him.  He  is  still  a  wicked, 
artful,  and  dangerous  man.  Have  your  eye  upon  him, 
watch  him  closely,  beware  of  giving  him  too  much 
liberty.  In  short,  let  yoiT  treatment  of  him  be  such, 
as  to  show  that  you  consider  him  as  still  a  guilty  man 
— but  do  not  put  him  to  death  for  an  offence  which  I 
have  already  pardoned.' — I  shall  add  only,  that  as 
the  above  interpretation  of  this  passage  is  certainlj 
admissible,  so  it  completely  clears  the  character,  and 
justifies  the  conduct,  of  David^  in  this  particular. 


c  c 


194     . 

NEHEMIAH. 

Chap.  vi.  5.  "  Then  sent  Sanballat  his  servant 
unto  me  in  like  manner  tlie  fifth  time,  with  an  open 
letter  in  his  hand." — Why  this  letter  should  have 
been  sent  open  or  uninclosed,  and  indeed,  why  any 
notice  at  all  should  have  been  taken  of  this  circum- 
stance of  the  letter,  it  is  impossible  to  determine,  with- 
out some  other  information  than  Avhat  the  Bible  affords. 
For  the  illustration  of  this  passage,  we  must  once 
more  refer  to  oriental  customs.  The  custom  of  the 
ancient  Asiatics  was,  and  that  of  the  Turks  to  this 
day  is,  as  Harmer  has  shown,  when  they  send  letters 
to  common  and  mean  persons,  to  send  them  ope^i  and 
iininclosed :  but  when  they  wrote  to  persons  of  dis- 
tinction^ they  enclosed  their  letters  in  satin  bags,  "  with 
a  paper  tied  to  it,  directed  and  sealed,  and  with  an 
ivory  button  tied  on  the  wax."  It  is  evident,  there- 
fore, that  Sanballat's  sending  an  open  letter  to  Nehe- 
juiah,  was  designed  as  an  insult,  as  a  contemptuous 
treatmentof  him,  and  as  an  indication  that  he  would 
be  so  far  from  recognizing  those  claims  to  royal  digni- 
ty, which  Nehemiah  had  begun  to  make,  and  which 
he  was  about  to  assert  with  still  greater  decision,  that 
be  would  not  even  pay  him  that  respect  which  was 
due  to  every  person  of  any  considerable  distinction. 
The  above  exposition  may  afford  some  gratification 
to  the  curious,  even  if  it  do  not  any  edification  to  the 
pious. 


igiif 


PSALMS. 

Ps.  XX.  3.  "  But  thou  art  holy,  O  thou  that  in. 
habitcst  the  praises  of  Israel." — The  word  tehilloth, 
translated  praises,  properly  signifies  irradiationa. 
Accordingly,  bishop  Lowth  translates  the  verse,  thus  * 
'^thou  inhahilest  the  irradiations — the  glory  of  Israel.'' 
Surely,  praises,  strictly  such,  can  never  be  inhabited. 
The  word  refers  to  those  resplendent  manifestations^ 
which  Jehovah  made  of  himself,  sometimes  in  light 
and  fire,  as  at  Sinai,  (Exodus  xix.  18) — sometimes  in 
the  pillar  of  cloud  and  of  fire,  (Exodus  xiii.  SI) — also 
over  the  cherubim  (Ezek.  ix.  3,  and  x.  4«,).  In  those 
irradiations  Jehovah's  glorious  presence  indeed  was — 
them  He  continually  inliabited. 

Ps.  xxiv.  10.  "  Selah." — Common  readers  have 
frequently  asked  the  meaning  of  this  word,  which 
occurs  about  seventy  times  in  the  Psalms.  For 
their  information,  it  may  be  observed,  that  the  word 
is  derived  from  the  Hebrew  verb  sal,  which  signifies 
to  elevate,  to  exalt ;  and  that  wherever  used  by  the 
psalmist,  it  denotes  that  there  the  voice  as  well  as  the 
affections,  should  be  elevated. 

Ps.  li.  16.  "  For  thou  desirest  not  sacrifice^ 
else  would  I  give  it :  thou  delightest  not  in  burnt 
offerings." — But  did  not  Jehovah  both  desire  and 
require  sacrifices,  under  the  former  dispensation? 
None  acquainted  with  the  Old  Testament,  and  believ. 
ing  it  to  be  His  word,  can  deny  it.  What  then  must 
be  the  meaning  of  this  passage  ?    Ans.    It  must  mean 


196 

either  that  the  Lord  did  not  desire  or  require  sacri- 
fices comparatively^  i.  e.  the  sacrifice  of  brute  ani- 
mals was  of  very  little  importance  when  compared 
with  that  of  a  broken  and  contrite  spirit,  (verse 
17) ;  or,  which  is  most  probable,  that  no  animal  sacri- 
fii-e  whatever,  would  be  accepted  as  an  atonement 
for  murder — one  of  the  sins  which  it  is  the  purpose 
of  this  penitential  psalm  to  confess  and  lament.  The 
statute  was,  *'  Whoso  sheddeth  man's  blood,  by  man 
shall  his  blood  be  shed."  Indeed,  by  the  laws  of  Je- 
hovah, both  murder  and  adultery  were  punishable 
with  death.  No  Jewish  sacrifice,  no  burnt  oft'ering — 
could  expiate  the  guilt,  or  save  the  life  of  the  oifender. 

Ps.  Ixxii.  6 — 17.  ^^  He  shall  come  down  like  rain 
upon  the  mown  grass ;  as  showers  that  water  the 
earth.  In  his  days  shall  the  righteous  flourish  ;  and 
abundance  of  peace  so  long  as  the  moon  endureth. 
He  shall  have  dominion  also  from  sea  to  sea,  and 
from  the  river  unto  the  ends  of  the  earth.  They  that 
dwell  in  the  wilderness  shall  bow  before  him  ;  and 
liis  enemies  shall  lick  the  dust.  The  kings  of 
Tarshish  and  of  the  isles  shall  bring  presents  :  the 
kings  of  Sheba  and  Seba  shall  oifer  gifts.  Yea,  all 
kings  shall  fall  down  before  him ;  all  nations  shall 
serve  him.  For  he  shall  deliver  the  needy  when  he 
crieth ;  the  poor  also,  and  him  that  hath  no  helper. 
He  shall  spare  the  poor  and  needy,  and  shall  save 
the  souls  of  the  needy.  He  shall  redeem  their  soul 
from  deceit  and  violence  :  and  precious  shall  their 
blood  be  in  his  sight.  And  he  shall  live,  and  to  him 
shall  be  given  of  the  gold  of  Sheba  ;  prayer  also 
shall  be  made  for  him  continually ;    and  daily  shall 


197 

he  be  praised.     There  shall  be  an  handful  of  corn  iu 
the  earth  upon  the  top  of  the  mountains ;    the  fruit 
thereof  shall  shake  like  I^ebanon  :    and  they  of  the 
city  shall  Hourish  like  grass  of  the  earth.     His  name 
shall  endure  for  ever  :    his  name  shall  be  continued 
as  long  as  tiie  sun  :  and  men  shall  be  blessed  in  him  : 
all  nations  shall  call  him  blessed." — That  the   pre- 
ceding verses,  with  the  entire  psalm,  relate  primarily 
and  literally  to  the  person  and  glorious  reign  of  Solo- 
mon,  is   indubitable — But  that  in  a  secondary  and 
spiritual  sense,    they  are  referable  to  the  persoQ  and 
administration  of  "  a  greater  than  Solomon,"  is  con. 
ceded  by  all  tiie  best  expositors,   and  is  indeed  very 
evident  from  the  words  themselves.     By  a  beautiful 
allusion  to  various  and  numerous  objects  in  the  natur- 
al  world,  (objects  with  which  the  Jews  were  perfect- 
ly familiar,) — the  psalmist  here  represents,  as  lucid- 
ly as  the  darkness  of  the  age  in  which  he  lived  would 
permit,  the  character,  extent  and  duration  of  the  then 
future  reign   of  the  divine   Messiah.     It   is    almost 
needless  to  add,  for  every  christian  knows,  that  this 
representation  is  not  overstrained,  but  has  been  fully 
verified  by  facts.     Yes,  wherever  the  blessed  Jesus 
has  reigned,  by  his  word  and  spirit ;    wherever   (to 
use  the  language  of  this  psalm,)  he  has  **  come  down 
like  rain  upon  the  mown  grass;" — there  the  righteous 
have  flourished,  and  abundance  of  blessed  peace  has 
been  enjoyed.     They  that  dwell  in  the  wilderness, 
and  in  the  new  settlements,  have  bowed  before  him, 
and  his  enemies  have  been  confounded ;    yea,  kings 
and  emperors  have  fallen  down  before  him,   and  have 
become  nursing  fathers  to  his  church    Jesns  has  de- 
livered the  needy  when  he  cried,  the  poor  also,  and  him 
that  had  none  to  help  liim.     He  has  spared  the  poor 


198 

and  needy,  and  saved  the  souls  of  the  needy  :  he  has 
redeemed  their  soul  from  deceit  and  violence,  and 
precious  has  their  blood  been  in  his  sight.  Our  Re- 
deemer shall  live  for  ever  and  ever  :  prayer  also  shall 
be  made  not  only  to  him,  but  for  him,  and  for  the  in- 
crease and  perpetuity  of  his  kingdom ;  and  eternally 
shall  he  be  praised  by  the  celestial  hierarchy,  and  by 
all  his  redeemed  ones.  Yea,  of  him  only  can  it  be 
said,  with  strict  propriety,  as  in  verse  17^  that  his 
name  shall  endure  for  ever — that  his  name  shall  be 
eontinued  as  long  as  the  sun — and  that  all  nations 
shall  call  him  blessed. — The  preceding  quotations 
and  observations  prepare  the  way  for  one  remark, 
which  the  author  here  makes  once  for  all,  viz. :  Many, 
perhaps  most  parts  of  the  Psalms,  have  a  two-fold 
meaning — a  literal,  and  a  spiritual  or  mystical  one. 
The  truth  of  this  position,  and  its  importance  as  it  res- 
pects us,  Grentiles,  bishop  Home  has  ingeniously  illus- 
trated, in  the  preface  to  his  excellent  ^'  Commentary 
on  the  Book  of  Psalms''  :  and  it  should  be  carefully 
remembered  by  all  such  as  wish  to  enter  into  the  true 
spirit  of  this  most  precious  part  of  the  sacred  writings. 
As  we  have  attended  to  the  views  which  David 
had  of  the  Messiah,  and  to  the  description  he  gave 
of  his  glorious  reign  on  earth,  about  one  thousand 
years  before  his  incarnation, — it  may  be  amusing  to 
hear  also,  what  Maimonidee,  a  noted  Jewish  wri- 
ter, of  modern  times,  has  to  say  on  this  subject :  "As 
to  the  days  of  the  Messiah,"  says  he,  "  they  are  the 
time  when  the  kingdom  shall  be  restored  to  Israel, 
and  they  shall  return  to  Palestine.  And  this  king 
shall  be  potent,  the  metropolis  of  whose  kingdom 
shall  be  Zion  ;  and  his  name  shall  be-  famous  to  the 
uttermost  parts  of  the  earth.    He  shall  be  greater 


1»9 

than  SolomoHy  and  with  liim  shall  all  the  nations  make 
peace,  and  yield  him  ohedience,  because  of  his  justice 
aed  tljc  miracles  tliat  he  shall  perform.  If  any  one  shall 
rise  ai;ainst  him,  God  ehall  give  him  up  into  his  hand, 
to  be  destroyed.  All  the  scripture  declares  his  hap- 
piness, and  tlie  happiness  we  shall  have  by  him.  How- 
beit,  nothing  in  the  nature  of  things  shall  he  changed, 
only  Israel  shall  have  the  kingdom  ;  for  so  our  wise 
men  say  expressly.  There  is  no  difference  between 
these  days  and  the  days  of  the  Messiah,  but  onlj 
the  subduing  the  nations  under  us.  The  Messiah 
shall  die,  and  his  son,  and  his  son's  son  shall  reign 
after  him,  but  his  kingdom  shall  endure  long,  and 
men  shall  live  long  in  those  days.  But  the  days  of 
the  Messiah  are  not  so  much  to  be  desired  that  we 
may  have  store  of  corn  and  wealth,  but  for  the  socie- 
ty and  conversation  of  good  men." — See  Owen,  on 
the  Hebrews,  vol.  1.  p.  180.  O  what  "blindness, 
in  part,  still  happens  to  Israel  1"  Still  are  the  majori- 
ty of  the  Jews  tenacious  of  these  two  points  relative 
to  the  Messiali — that  he  is  yet  to  come,  and  that  hir 
kingdom  is  to  bo  temporal  and  a  worldly  kingdom. 

Ps.  cxxix.  6.  ^^  Let  them  be  as  the  grass  upoa 
the  house  tops,  which  withereth  afore  it  groweth  up." 
— The  houses  of  the  Jews,  as  has  been  already  ob- 
served, had  flat  roofs.  On  these  was  a  plaister  of  ter- 
race. On  this  some  grass  grew  ;  but  as  it  had  "  no 
deepness  of  earth,"  and  was  exposed  to  the  scorching 
rays  of  an  almost  vertical  sun,  it  soon  withered  away. 
Thus  transient,  the  psalmist  tells  us,  is  the  prosperity 
of  all  such  as  hate  Ziou.  How  impressive  the  illus^ 
tration ! 


soo 


ISAIAH. 


Chap.  xix.  1.  "  Behold  the  Lord  rideth  upon  a 
swift  cloud,  and  shall  come  into  Egypt ;  and  the  idols 
of  Egypt  shall  be  moved  at  his  presence,  and  the  heart 
of  Egypt  shall  melt  in  the  midst  of  it." — From  what 
follows  in  this  chapter,  it  appears  that  this  verse  may 
have  some  reference  to  the  effects  of  those  terrible  in- 
vasions on  Egypt,  which  were  afterwards  made  by 
Sennacherib,  Nebuchadnezzar,  Cambyses,  and  Alex- 
ander, in  succession.  Such  invasions  might  be  prop- 
erly represented  by  Jehovah's  coming  into  Egypt,  as 
all  those  ravagers  of  that  country  were  only  the  instru- 
ments of  his  indignation  against  its  inhabitants,  and 
their  idols.  But  this  prediction  is  applicable  to,  and 
received  a  still  more  literal  and  signal  fulfilment  on, 
another  occasion.  It  should  be  remembered,  that  the 
Egyptians  were  very  superstitious,  and  worshipped 
numerous  idols.  Among  the  rest,  as  we  learn  from 
Rollings  ancient  history,  two  were  universally  adored. 
These  were,  Osiris  and  Isis,  which  were  thought  to  be 
the  sun  and  moon.  Besides  these,  they  worshipped 
a  great  number  of  beasts  ;  such  as  the  ox,  dog,  wolf, 
hawk,  crocodile,  stork,  cat,  &c.  and  ascribed  divinity 
even  to  the  pulse  and  roots  in  gardens.  Of  all  the 
brute  acimals  to  which  the  Egyptians  paid  religious 
adoration,  the  bull  Apis  was  the  most  famous,  and  the 
most  devoutly  worshipped.  Magnificent  temples  were 
erected  to  him  ;  and  when  he  died,  Egypt  went  into 
a  general  mourning.  The  funeral  parade  at  the  burial 
of  this  animal,  cost  eleven  thousand  pounds  sterling. 
Eusebius  relates,  that  when  Joseph  and  Mary,  with 


SOI 

the  child  Jesus,  fled  into  Egypt,  (Mat.  ii.  34,)  and 
took  up  their  abode  in  Hermopolis,  immediately  their 
great  idol,  and  the  dii  minores,  i.  e.  the  smaller  dei- 
ties of  their  temple,  fell  prostrate.  To  this  remarkable 
event,  then,  the  passage  before  us  may  more  immedi. 
ately  refer. 

Chap.  xlv.  1 — 7.  '*  Thus  saith  the  Lord  to  his 
anointed,  to  Cyrus,  whose  right  hand  I  have  holden 
to  subdue  nations  before  him  ;  and  I  will  loose  the 
loins  of  kings,  to  open  before  him  the  two-leaved  gates, 
and  the  gates  shall  not  be  shut.  I  will  go  before 
thee,  and  make  the  crooked  places  straight ;  I  will 
break  in  pieces  the  gates  of  brass,  and  cut  in  sunder 
the  bars  of  iron.  And  I  will  give  thee  the  treasures 
of  darkness,  and  hidden  riches  of  secret  places,  that 
thou  mayest  know  that  I  the  Lord,  which  call  thee  by 
thy  name  am  the  God  of  Israel.  For  Jacob  my  ser- 
vant's sake,  and  Israel  mine  elect,  1  have  even  called 
thee  by  thy  name  :  I  have  surnamed  thee,  though  thou 
hast  not  known  me.  That  they  may  know  from  the 
rising  of  the  sun  and  from  the  west,  that  there  is  none 
besides  me :  I  am  the  Lord  and  there  is  none  else. 
I  form  the  light,  and  create  darkness :  I  make  peace, 
and  create  evil :  I  the  Lord  do  all  these  things." — The 
discussion  of  scriptural  prophecies,  and  illustration  of 
their  fulfilment,  were  not  included  in  the  original  plan 
of  the  author.  But  as  there  is  something  peculiar  in 
these  predictions  relative  to  Cyrus,  and  as  an  explana- 
tion of  the  whole  paragraph  cannot  fail  of  being  inter- 
esting to  common  readers,  as  well  as  prepare  the  way 
for  their  understanding  the  seventh  verse,  it  seems 
proper  for  him  to  devote  a  little  time  and  labor  to  this 

Dd 


subject. — Cyrus,  the  personage  here  addressed,  and 
called  by  name,  was  the  son  of  Cambyses,  king  of 
Persia,  and  of  Mandana,  daughter  of  Astyages,  king 
of  Media.  Though  for  an  heathen  remarkably  hu- 
mane, and  amiable  in  his  disposition,  he  was  at  the 
same  time  formidable  in  arras,  and  almost  always  suc- 
cessful in  his  military  expeditions.  In  the  early  part 
of  life  he  signalized  himself,  by  compelling  Armenia 
to  pay  to  Media  her  promised,  but  afterwards  refuseil 
tribute,  by  taking  Sardis,  capital  of  Lydia,  and  by 
routing  and  overthrowing,  with  an  army  of  one  hun- 
dred and  ninety-six  thousand  men,  the  army  of  Croe- 
sus, consisting  of  four  hundred  and  twenty  thousand. 
But  his  most  glorious  exploit  was  still  to  be  achieved. 
In  the  counsels  of  heaven  it  was  ordained  that  he 
should  be  the  instrument  of  carrying  fire  and  sword, 
and  destruction,  into  the  very  heart  of  that  nation, 
by  whom  the  chosen  people  of  God  had  been  so  con- 
stantly hated,  and  so  frequently  distressed.  And  He 
who  ^^  calleth  things  that  be  not  as  though  they  were," 
here  calleth  upon  him  by  name,  nearly  two  hundred 
years  before  he  was  born,  and  commissioneth  him,  as 
his  anointed  one,  to  execute  the  purposes  of  his  indig- 
nation against  Babylon.  And  here  let  us  pause  for 
a  moment,  and  reflect — how  improbable,  in  a  human 
view,  it  was,  that  "  Babylon,  the  glory  of  kingdoms? 
the  beauty  of  the  Chaldee's  excellency,"  (ch.  xiii.  9,) 
could  ever  be  taken  by  any  human  stratagem  or  power ! 
According  to  Rollin,  this  city  had  been  of  very  long 
standing,  for  it  was  founded  by  Nimrod,  the  great 
grand -son  of  Noah,  two  thousand  six  hundred  and 
forty  years  before  Christ.  By  the  daily  influx  of  the 
treasures  of  the  east,  through  the  river  Euphrates^ 


^3 

which  ran  under  its  walls,  and  through  the  city,  and 
by  tlie  continual  increase  of  inhabitants — it  had  be- 
come immensely  rich  and  populous.  Add  to  this — 
it  was  surrounded  by  a  wall  350  feet  high  and  87 
feet  broad.  This  wall  inclosed  the  citv  in  the  form 
of  an  exact  square  :  each  side  of  the  square  was 
fifteen  miles  in  length.  In  each  of  these  sides 
were  twenty- five  brazen  gates  :  Hence  the  mean- 
ing of  the  expressions,  "  opening  before  him  (Cyrus) 
the  two-leaved  gates,  and  breaking  in  pieces  the 
gates  of  brass.''  In  fine,  this  city  had  become, 
as  it  were,  tiie  metropolis  of  the  world,  and  seemed 
to  bid  defiance  to  any  power  short  of  omnipotence. 
But  before  the  Lord's  anointed,  this  great  mountain 
Was  soon  to  become  a  plain  !  Formidable  as  it  was, 
Herodotus  and  Xenophon,  two  authentic  historians, 
inform  us  of  its  capture,  and  of  the  means  by  which 
it  was  accomplished.  Their  relation  is  to  this  effect : 
Cyrus,  in  view  of  the  city,  despairing  of  taking  it  by 
siege  or  storm,  resolved  to  make  the  attempt  by  strata- 
gem. Accordingly,  on  a  certain  night,  when  Bel- 
shazzer,  with  his  lords,  was  to  have  a  great  feast,  he 
diverted  the  course  of  the  river  Euphrates,  into  a 
channel  which  had  been  previously  cut  by  the  kings 
of  Babylon,  to  receive  its  waters  in  times  of  inunda- 
tion ;  and  then  immediately  marched  up  with  his 
army  on  the  dry  bed  of  the  old  channel,  under  the 
walls,  and  thus  became  master  of  the  city  at  once, 
and  without  difficulty.  These  same  historians  inform 
us,  that  after  he  and  his  army  had  actually  gotten  into 
the  bed  of  the  river,  they  might  have  been  captured 
there,  as  in  a  net,  if  the  brazen  gates,  which  conduct- 
ed frou\  the  streets  to  the  river,  had  not  that  night 


204 

been  providentially  left  open.  But,  in  consequence 
of  revelling  and  intoxication,  the  infatuated  people 
had  forgotten  or  neglected  to  shut  them.  The  unsus- 
pected appearance  of  the  Persian  army  in  their  capi- 
tal, filled  the  minds  of  the  Babylonians  with  terror, 
and  immediately  excited  such  a  tumult,  that  the  gates 
of  the  royal  palace  were  by  the  king's  order  opened, 
to  inquire  what  the  matter  was.  And  thus,  by  a  won- 
derful management  of  providence,  was  the  way  imme- 
diately prepared  for  Cyrus  to  take  Belshazzer  himself, 
and  all  his  lords  prisoners.  The  same  night  was 
Belshazzer  put  to  death.  (See  Dan.  v.  30.)  Thus, 
with  wonderful  precision,  was  the  prediction  fulfilled, 
<*  t  will  loose  tlie  loins  of  kings,  to  open  before  him 
the  two-leaved  gates  ;  and  the  gates  shall  not  be  shut." 
No  less  precise  and  wonderful  was  the  fulfilment  of 
the  prediction  in  verse  3,  viz.  ^^  I  will  give  thee  the 
treasures  of  darkness,  and  hidden  riches  of  secret 
places."  For  the  before  mentioned  historians  affirm, 
that  the  treasures  which  Cyrus  found  there  and  in 
Sardis,  amounted  to  one  hundred  and  twenty-six 
million,  two  hun<lrcd  and  twenty-four  thousand 
pounds,  of  our  money  ! — But  amiable  and  excellent 
as,  from  Xenophon's  account,  this  heathen  prince 
must  have  been,  he  was,  it  seems,  ignorant,  hitherto,  of 
the  true  character  of  that  God  under  whose  banner 
he  had  fought  and  conquered — wliose  purposes  he 
had  been  accomplishing — and  by  whose  almighty 
power  his  right  hand  had  been  holden.  The 
words  in  verses  4  and  5,  ^'  thou  hast  not  known 
me,"  necessitate  the  unwelcome  conviction,  that 
this  same  Cyrus  was,  during  the  time  of  his  tri- 
umphant   career,  a  stranger  to  the  God  of  Israel 


S09 

Virtuous  and  religious,  in  the  pagan  sense  of  the 
terms,  he  had,  indeed,  long  been.  He  believed  in, 
and  reverenced  tlie  gods,  and  felt  his  need  of  divine 
assistance  in  l)is  enterprizes  ;  an  instance  of  which  is 
the  following  :  When  he  was  going  to  fight  Croesus, 
hearing  a  clap  of  thunder  on  the  right,  he  cried  out, 
"  Sovereign  Jupiter  !  we  follow  thee/'  And  there 
seems  reason  to  hope  that  he  was  afterwards  "  turned 
from  his  idols,  and  his  Jupiter,  to  the  living  God, 
who  made  heaven  and  earth.'' :  For  he  afterwards 
became  acquainted  with  the  prophet  Daniel,  who  had 
been  carried  captive  to  Babylon  at  the  age  of  about 
eighteen  years,  and  was  there  when  Cyrus  took  the 
city.  And  we  cannot  rationally  suppose  otherwise, 
than  that  the  ^'  man  greatly  beloved,*'  would  have 
seized  every  occasion  in  his  power,  to  acquaint  the 
mind  of  his  prince  with  the  character  of  the  true 
God,  and  to  make  him  a  convert  to  the  true  religion. 
He  who  had  been  so  faithful  before  with  N  ebuchad- 
nezzar,  and  lielshazzer,  his  son,  (see  Dan.  chapters 
4  and  r>,)  would  not,  we  must  suppose,  neglect  an  at- 
tention to  tiie  spiritual  interests  of  Cyrus.  It  is  sup- 
posed, accordiui^ly,  that  among  other  things  Daniel 
did,  he  showed  to  Cyrus  the  prophecies  respecting 
him.  That  Cyrus  became  afterwards  acquainted,  in 
some  measure,  with  the  God  of  Israel,  is  manifest 
from  his  proclamation  for  the  return  of  the  Jews, 
which  is  recorded  in  the  first  chapter  of  Ezra.  Read, 
particularly,  the  2d  and  3d  verses.  See  his  acknowl- 
edgment, verse  3,  "  He  is  the  God.'^ 

The  preceding  remarks  may  help  us  to  understand 
the  true  meaning  of  verse  7 — "  I  form  the  light,  and 
create  darkness  :    I  make  peace,  and  create  evil :  I 


S06 

the  Lord  do  all  tUesc  tljings."  It  must  be  remember- 
ed that  Cyrus  was  a  Persian.  The  doctrine  of  the 
Magi,  who  were  the  moral  and  religious  instructors 
of  that  nation;,  was,  that  there  were  two  supreme 
beings  :  one,  the  author  of  all  good — the  other,  the 
author  of  all  evil.  Light  and  darkness,  peace  and 
evil,  are  generic  terms,  denoting,  summarily,  good 
find  evil  of  all  kinds.  Now  the  direct  and  principal 
design  of  this  declaration  of  Jehovah  to  Cyrus,  ap- 
pears to  have  been,  to  refute  the  above  mentioned 
doctrine — a  doctrine,  in  the  belief  of  which  he,  (Cyrus) 
of  course,  had  been  educated ;  and  to  show,  in  oppo- 
sition to  the  sentiment  of  his  countrymen,  that  there 
was  only  one  supreme  Being,  (and  evidently,  in 
gtrictjpropriety,  only  one  can  be  supreme,) — that  light 
and  darkness  were  alike  formed,  and  peace  and  evil 
alike  created,  by  Him  alone.  When,  however,  it  is 
added,  "  I  the  Lord  do  all  these  things,"  we  are  not 
to  suppose  that  He  doth  evil,  in  the  usual  sense  of 
the  phrase.  "  Far  be  it  from  God,"  says  Elihu, 
^^  that  he  should  do  wickedness,  and  from  the  Almigh- 
ty that  he  should  commit  iniquity."  Doing  wicked- 
ness, and  committing  iniquity,  signify  the  same  thing  : 
but  to  ascribe  either  of  these  to  our  Creator,  in  the 
usual  sense  of  such  expressions,  is  direct  blasphemy. 
The  general  import  of  this  declaration  of  Jehovah  to 
Cyrus,  is,  that  there  are  not  two  supreme  Beings,  as 
Cyrus  and  his  countrymen  had  imagined ;  that  He 
only  hath  supreme  control,  and  that  all  events  aie 
directed  by  his  providential  agency. 

Chap.  liii.  3.     '^  —  and  we  hid  as  it  were  our 
faces  from  him"  ;  or  exactly  thus,  ^^  he  hid  as  it  were 


«07 

his  face  from  us."  For  in  the  Hebrew,  the  word 
translated  ''  we  hid,"  is  what  we  should  call  in  Eng^ 
lish,  an  active  participle,  in  the  past  tense,  singular 
number;  and  the  pronoun  or  final  word  of  the  clause  is, 
in  that  language,  in  the  first  pLison  plural.  The  mean- 
ing of  the  declaration,  that  Jesus  Christ  in  his  last  suf- 
ferings, hid,  or  rather  of  the  prediction,  that  he  would 
hide  his  face  from  us,  must  be,  either  that  he  then  had  or 
would  have,  his  human  face  as  it  were,  covered,  and 
thus  hid,  in  token  of  his  bearing  our  guilt  (according  to 
the  prescriptions  of  the  law) ;  or  that  he  then  veiled  or 
would  veil,  conceal,  hide  his  divine  glory  from  us.— 
And  as  both  these  sentiments  are  true  in  the  abstract, 
so,  perhaps,  both  were  meant  to  be  simultaneously  ex- 
pressed in  this  passage. 

Chap.  liii.  8.  '*  He  was  taken  from  prison  and 
from  judgment.'' — If  the  word  prison  must  be  retain, 
ed  in  our  version,  some  other  meaning  than  the  com- 
mon one  should,  evidently,  be  annexed  to  it.  For  in 
what  prison  was  our  Lord  ever  confined,  and  from 
what  one  was  he  ever  taken?  Surely,  in  his  biography, 
as  given  by  the  evangelists,  we  meet  with  nothing 
which  can  furnisli  any  re^dy  to  either  of  these  inquir- 
ies. We  read  that  the  apostles  were  imprisoned  (Acts 
v.  18),  and  tMR  Peter  was  put  in  prison  (ch.  xii.  4»)  5 
but  no  where  in  the  history  of  Jesus  Christ,  do  we 
read  of  any  such  thing  respecting  him.  The  word 
MATSAR,  rendered  from  prison,  is  a  noun,  derived  from 
a  verb  which  signifies,  to  restrain.  As  here  used,  it 
seems  to  denote  civil  restraint,  authority,  or  magistracy. 
The  Hebrew  prefix,  or  first  letter  of  the  word,  signi* 
fies,  sometimes^  bif  as  well  as  from.    Judgment,  de- 


SOS 

notes  judicial  trial.  Accordingly,  bishop  Lowth,  m 
his  admirable  translation  of  Isaiah,  renders  the  pas. 
sage  thus  :  "  By  an  oppressive  judgment  was  he  tak- 
en off." 


ERRATA. 

p.  17,  I.  8  from  top,  for  instance, rea.d  "observe." 

P.  18,  I.  11  from  top,  for  meshomum,  read  **  ineshomeem." 

P.  22,  I.  10  from  top.  for  maketh,  read  "  worketh." 

P.  33,  I.  5  from  top,  for  wisely,  read  "  rightly." 

P.  107,  I.  3  from  bottom,  for  other,  read  "  former." 

P.  132,  1.  9  from  bottom,  for  Hadash,  read  "Kadash." 

P.  157,  I.  2  from  top,  for  become,  read  '*  became." 

P.  159,  I.  1  from  top,  fov  forbid,  read  "  forbade." 

P.  178, 1.  5  from  bottom,  for  between  the  time,  read  "from  the  time, 

P.  180,  J.  10  from  bottom,  for  the  language,  read  "  that  language." 


NOTE. — Since  the  foregoing  work  has  come  from  the  press,  the  au- 
thor has  noticed  some  inaccuracies  wilb  regard  to  punctuation. — He 
perceives,  also,  that  in  several  instances  be  has  not  t*een  sufficiently 
careful  to  distinguish  as  emphatical,  certain  words,  which  the  intelli- 
gent and  attentive  reader  will  instantly  see  to  be  such.  But  as  these 
deficiencies  cannot  aflect  the  general  character  of  the  work,  and  may 
be  easily  supplied  by  the  discerning  reader,  he  hopes  to  find  bis  excuse 
in  the  candor  of  bis  brethren  ;  especially  in  the  candor  of  those  of  tliem 
for  whom,  according  to  the  remark  in  the  preface^be  preceding  work 
bias  been  principally  intended.  ^ 

OTHER  ERRATA 
r.  23,  \i  16  from  top,  for  actual,  read  "correct.*' 
P.  54,  I.  16  from  bottom,  for  derivations,  read  "derivatives.'^ 
l\  .'JG,  I.  4  Irom  bottom,  for  mere  curiosity,  read  "  the  nwte  Cbriosit^i*' 
P.  166,  top  I.  for  then,  read  "  there." 

P.  172.  I.  15  from  bottom,  for  in  supposition,  read  "on  su^poiitlbtii'* 
P.  181, 1. 12  from  top,  insert  "  viz."  between  the  words  daughter  and  aii 


CONTRAST 


BECWEEN 


CALVINISM 


HOPKINSIANISM< 


•«ww*>— — 


BY  EZRA  STALES  ELY,  A.  M. 

STATED    PREACHER    TO    THE    HOSPITAL    AND    ALMSHOUSE 
m    THE    CITY    OF    MEW-YORK. 


«»«»»<*.'^r#»©» 

Earnettljr  contend  for  the  faith  which  wat  once  delivered  unto  the  taint?, 
Prove  all  things  :  bold  fast  that  which  ii  good. 


JVETTrORX' 


PUBLISHED  BY  8.  WHITING  AND  CO. 

TBEObOClCAL    AND    CLASSICAL     BOOKSELLEBS, 
96    BROADWAY. 


PaiU  a  Thomas,  Printtri. 

1811. 


District  of  JWw-For/t,  ss. 

«•«««««      BE  I  r  REMEMBERED,  That  on  the  twenty-second  day  of  April,  in  the  thirty-fiftii 

*  .    _    J  year  of  the  Independence  of  ihe  United  Slates  ot   America.  Ezra  Stiles  Ely,  ot  the 

♦  ■   •  said  district,  hath  deposited  in  this  ofl&ce  the  title  of  a  book,  the  right  whereof  he 
»»»*»»*   claims  as  author,  in  the  words  and  fi|;ures  following,  to  wit : 

"  A  Contract  between  Calvinism  and  llopkinsiamsm.  By  Ezra  Stiles  Efy,  A.  M.  Slated 
Preacher  to  the  Hospital  and  Almshouse  in  the  City  of  New-York.  Earnestly  contend  for  the 
faith  which  was  once  delivered  unto  the  saints.    Pn.ve  all  things :  hold  fast  that  which  is  good  " 

In  conformity  to  ihe  Act  ot  the  Congress  of  the  United  Slates,  entitled  "  An  Act  for  the  en- 
couragement of  learning,  by  securing  the  copies  of  Maps,  Charts  and  Books  to  tlie  authors  and 
proprietors  ot  such  copies,  during  the  time  therein  mentioned."  And  also  to  an  Act,  entitled 
"An  Act,  supplementary  to  an  Act.  entitled  an  Act  tor  the  encouragement  of  learning,  by  securing 
the  copies  of  Maps,  Charts,  and  Books,  to  the  authors  ani  proprietors  of  such  copies,  during  the 
time  therein  mentioned,  and  extending  the  benefits  thereof  to  the  arts  of  designing,  engraving, 
and  etching  bistotical  and  other  prints." 

CHARLES  CLINTON, 
Clerk  of  the  District  of  New-York. 


CONTENTS- 


X  HE  Introduction 3 

CnAPTEH  I.     Of  divine  revelation io 

II.     Of  God     14 

III.  Of  the  divine  decrees 34 

IV.  Of  Creation       32 

V.     Of  Providence     36 

VI.     Of  moral  law,  obligation,  action  and  cha- 
racter       40 

Note  A.  Of  the  origin  of  law     53 

Note  B.  Of  natural  and   moral  ability    .  .  53 
VII.     Of    divine   providence,    in  relation  to  the 

origin  of  evil,  and  reprobation     56 

VIII.     Of  the  apostacy  and  its  consequences.    .  .  66 

IX.     Of  atonement  and  justification 84 

Note  A.     A  general  view  of  the  contro- 
versy about  the  atonement 103 

Note  B.     A  discourse  in  favour  of  an  in- 
definite atonement 109 

Note  C.  A  critique  on  the  foregoing  ser- 
mon       116 

X.     Of  effectual  calling 128 

Note  A.     On  the  application  of  redemp- 
tion    138 

Note  B.  On  the  means  of   grace  accord- 
ing to  the  Calvinistic  system 140 

Note    C.    On    the  •  Arminian   tendency  of 

Hopkinsianism     IS/J 


CONTENTS, 

Page. 

Chap.     XI.     Of  the  Christian   graces 172 

NoTii  A.    On   the   love  of  being  in  gene- 
ral      192 

Note  B.  All  the  Christian  graces  reduced 
to  love,  according  to  the  Hopkinsian  prin- 

ciplts     19S 

Note    C.     The     Christian     graces    distin- 
guished:  by  a  Calvinist 2l4 

Note    D.     A    Calvinistic    disquisition    on 

disinterested  benevolence 221 

XII.     or  Sanclificittion 226 

Note    A.    On    the    imperfection    of    good 
men 232 

XIII.  Calvinism  and  Hopkinsianism  contrasted  by 

comparing  each  with  several   heresies     .  255 

XIV.  The   Conclusion 27H 


THE   INTRODUCTION. 


•<j«^'>- 


*' About  forty  years  ago,"  saitlDr.  Hopkins,  in  1796  ;  "there 
were  buL  few,  pcrluips  not  more  tlun  four  or  five,  who  espoused 
the  sentiments,  which  have  since  been  culled  lidwardean,  and 
new  divinity^  and  since,  after  some  improvement  was  made  upon 
them,  H'jfikintonian  and  Hofikinsian  sentiments.  But  these  sen- 
timents hdve  so  spread  since  that  time  among  ministers,  espe- 
cially those  who  have  sii.ce  come  on  the  stage,  that  there  are  now 
more  than  one  hundred  in  the  ministry  who  espouse  the  same 
sentiments  in  the  United  States  of  America.  And  the  number 
appears  to  be  fast  increasing,  and  these  sentiments  appear  to  be 
cominj;  more  and  more  ijito  credit,  and  arc  belter  ujidttrsiood, 
and  the  ostium  which  was  cast  on  them  and  those  who  preached 
them,  is  greatly  subsided." 

"  Thus  I  am  become  the  head  of  a  denomination,  who  have 
since  greatly  increased,  and  in  which  thousands  are  included,  and 
a  lai'ge  number  of  ministers,  who,  I  believe  are  the  most  sound, 
consistent  and  thoroU)^h  Caivinists;  and  who  in  general  sustain 
as  good  a  character,  uS  to  their  morality,  preaching  and  personal 
religion,  as  any  set  of  clergymen  whatever  :  and  are  most  popu- 
lar where  there  appears  to  be  most  attention  to  religion  :  and  at 
the  same  time,  are  most  liated,  opposed  and  spoken  against,  by 
Arminians,  Deists,  and  persons  wim  .^ppcur  to  have  no  religion. 
And  I  believe,  though  this  denomination  or  name  originated 
from  no  such  design,  that  it  has  proved  an  advantage  to  truth  and 
true  religion,  as  it  has  given  opportunity  and  been  the  occasion 
of  collecting  those  who  embrace  the  scheme  of  Christianity  ex- 
hiluicd  in  the  forcmentioned  publications,  [ti»e  works  of  Presi- 
dent Edwards,  Dr.  Bellamy,  ami  Dr.  West  of  Siockbridgc]  .nd 
ranking  them  under  one  standard.     It  has  excited  liic  aticniioa 


IV  INTRODUCTION. 

and  promoted  inquiry  into  the  principles  and  doctrines  which 
are  embraced  and  held  by  those  of  this  denomination,  by  which 
light  and  conviction  have  been  spread  and  propagated." 

Life  of  Hofikina,fi.  102,  103,97,98. 

In  this  manner  Dr.  Hopkins  congratulated  himself  on  the  use 
of  his  name,  which  was  first  intended  for  reproach  ;  but  which 
is  now  deemed  by  many  more  honourable  than  any  other  of  hu- 
man invention.  Let  it  not  be  imagined,  therefore,  that  the  au- 
thor of  the  following  Contrast  designs  any  opprobrium,  when 
he  uses  the  word  Ho/ikinsianisjn.,  to  denote  that  system  of  doc- 
trine whose  foundation  was  laid  by  President  Edwards,  whose 
superstructure  was  principally  reared  by  Dr  Samuel  Hopkins 
of  Newport  in  Rhode-Island  ;  and  whose  last  stone  has  been 
carried  up  by  a  multitude,  shouting,  *'  grace,  grace,  unto  it." 
President  Edwards,  however,  never  once  imagined,  that  such  a 
fabric  as  Hopkinsianism  now  is,  would  be  reared  upon  his  cor- 
ner stone  of  "love  to  being  in  general."  Neither  did  Dr.  Bella- 
my conceive  of  the  system,  which  has  been  builded  on  the  foun- 
dation which  he  assisted  to  lay.  That  gentleman  and  scholar, 
Dr.  West,  now  venerable  for  age  as  well  as  piety,  has  lived  to 
Avitness  the  improvements  made  by  his  learned  friends  Dr.  Sam- 
uel Spring  of  Newburyport,  Dr.  Nathanael  Emmons  of  Frank- 
lin in  Massachusetts,  and  many  younger  divines.  He  has  lived 
to  assist,  with  his  own  hand,  in  the  consummation. 

It  has  often  been  demanded,  "  what  is  Hopkinsianism  ?  What 
is  Calvinism  ?"  Many  think  them  the  same  thing.  Dr.  Hopkins 
calls  his  system  strict  Calvinis7n  ;*  Dr.  Emmons  affirms  that  his 
refinements  arc  Calvinism  ;t  and  Dr.  Spring,  the  Rev.  Thomas 
Williams  of  Providence,  with  many  other  Hopkinsians,  believe, 
that  their  sentiments  are  the  most  thrifty  and  prolific  sprouts  of 
Calvinism. 

"  It  is  evident  that  Hopkinsian  sentiments  are  only  the  genur 
ine,  flourishing,  and  fruitful  branches  of  the  Calvinistic  tree." 
"  There  is  no  more  difference  between  Calvinists  and  Hopkin- 


«  Hop.  21  Ser,  p.  362,  364.  f  Emmons'  Scr.  p.  374- 


INTROIMJCTION.  V 

kians,  than  there  is  between  a  tree  and  its  branches,  or  between 
first  principles  and  their  consequences.  The  broad  foundation 
which  supports  our  ample  superstructure  was  lon|^  since  deep- 
ly and  most  firmly  laid  in  the  first  principles  of  Calvinism." 
"  I  challenge  him,  (Dr.  Tappan,)  to  fetch  a. single  article  from 
the  first  principles  of  Calvinism,  which  clashes  with  my  theory.* 

Within  the  bounds  of  the  Presbyterian  Church  of  the  United 
States,  there  are  also  many,  who  support  either  wholly  or  par- 
tially, the  system  of  Hopkins,  and  who  call  themselves  Calvin- 

ists. 

If,  however,  there  is  no  important  difference  of  sentiment, 
between  the  persons,  who  are  called  by  these  two  names,  why 
should  there  be  any  distinction  of  appellation  ?  If  the  two  sys- 
tems harmonize,  all  should  be  called  after  the  Rev.  John  Cal- 
vin, or  after  Samuel  Hopkins,  d.  d.  his  American  successor  in 
the  chair  of  theology.  The  teachers  of  religion  should  also  use 
the  same  language,  on  all  important  and  disputable  subjects  ; 
that  "  the  hearers  of  the  word"  may  not  imagine  a  difference  of 
opinion,  where  the  theory  is  the  same. 

What,  then,  is  the  difference  between  Calvinism  and  Hopkin- 
sianism  ?  With  a  desire  of  being  able  to  answer  this  question, 
and  of  assisting  the  candid  inquirer  in  his  researches  after  truth, 
the  author  of  this  work  has  arranged  the  peculiarities  of  each 
system  over  against  those  of  the  other. 

When  stating  the  opinions  of  others,  the  writer  has  made  use 
of  their  language,  as  nearly  as  possible,  either  by  quoting  them 


•  Spring's  Diquisitions,  p.  47,  48.  It  is  not  the  design  of  the  author  to 
accept  tliis  challenge,  in  behalf  of  the  amiable  Dr.  Tappan,  whose  memo- 
ry is  precious  to  those  who  knew  him  best ;  but  the  above  passage  was  in- 
tfoduced  to  show  how  sincerely  and  firmly  one,  who  stands  second,  if  not 
first  on  the  list  of  able  and  pious  Hopkinsians,  could  assert  the  Calvinism 
of  his  tlieory.  It  will  not  even  be  insinuated,  that  Dr.  Tappan  was  or  was 
not  a  Calvinist.  He  considered  himself  one  ;  but,  in  relation  to  the  main 
doctrine  of  his  controversy  concerning  the  means  of  gi'ace,  most  Calvinists 
will  allow  that  Dr.  Spring  had  the  right  side^  and  proved  himself  the 
strongest  in  artrnment. 


VI  INTRODUCTION. 

verbatim,  or  by  givinc?  an  epitome  of  their  sentiments,  in  their 
own  expressions.  To  avoid  the  charge  of  miorepresentation, 
when  any  author  is  quoted,  his  anci;  nt  modo  of  spelling,  and 
even  his  ungrainmatical  construction  of  sentences,  have  been  re- 
tained. Lest  it  should  be  thought  that  the  v/riter  translated  the 
works  of  Calvin  and  Wltsius  to  suit  his  own  purpose,  he  baa 
used  Norton's  translation  of  the  "Institution,"  and  the  common 
tendering  of  the  "  Economy  of  the  Covenants."  The  quota- 
tions from  "  Witsii  Exercitationes  in  Symbolum"  were  neces- 
sarily rendered  into  English,  by  the  writer,  because  he  could 
find  no  translation  of  that  work. 

In  the  first  column  of  the  Contrast  may  be  found  the  doctrines 
of  Calvin  ;  in  the  second,  the  collateral  doctrines  of  ancient  L>nd 
modern  confessions,  or  of  distinguished  individuals  of  the  Ctd- 
vinistic  school  :  in  the  third  the  opinions  oi  Hopkins,  chitfljr 
extracted  from  his  System  of  Divinity  :  aiul  in  the  tourth,  the 
collateral  propositions  or  reasonings  of  some  of  tlie  most  c^ble 
writers,  who  call  themselves,  and  are  culled,  Hopkiiisiaiis.  Cal- 
vin and  his  followers  are  arranged  on  the  first  page  ;  and  on  the 
next  page,  in  opposing  ranks,  stand  Hopkins  and  his  adherents. 

Instead  of  the  publications  of  individuals,  confeskions  of  Hop- 
kinsian  churches  would  have  been  introduced,  had  any  such  pub- 
lic standards  been  found.  These  churches  arc  conmioniy  of  the 
congregational  order,  and  almost  every  pastor,  if  he  dislikes  the 
form  of  his  predecessor,  by  the  consent  of  his  people,  forms  for 
himself  a  short  confession  of  faith,  to  be  used  in  the  admission 
of  persons  to  sealing  ordinances. 

It  is  not  pretended,  that  all  the  ancient  confessions,  which  are 
introduced  into  this*  work,  are  orthodox  in  all  points.  It  is  suf- 
ficient that  they  are  Calvinisliciil  upon  the  subjects,  concerning 
which  there  is  a  debate  between  the  friends  of  Calvin  and  Hop- 
kins. One  principal  design  in  taking  copious  extracts  from 
them,  was,  by  exhibiting  a  harmony  of  public  standards  of  faith, 
to  show  the  extensive  spread  of  Calvinism,  and  the  general 
agreement  of  all  the  reformed  churches,  in  all  the  leading  doc- 
trines of  Christianity.  To  those  who  cannot  procure  these  Con- 
fessions, it  is  hoped  that  this  work  will  prove  not  only  a  contrast 


INTROPrCTTON.  Vll 

between  truth  and  error,  but  a  valuable  harmony  of  public  stan- 
dards ot  doctrine. 

So  far  as  it  was  practicable,  the  work  has  been  divided,  not  on- 
ly into  chapters,  but  sections,  that  the  heads  of  agreement  or  op- 
position, might  be  easily  distinguished.  The  heads  of  agree- 
ment^ which  have  found  a  place  here,  were  necessary  to  give  a 
connected  view  of  each  system  Without  an  exhibition  of  some 
fundamental  principles,  which  both  pirties  admit,  and  from 
■which  one  or  the  other  wanders,  it  would  be  difficult  to  oppose 
any  thing  more  than  fragments  of  systems.  At  the  bottom  of 
many  pages  the  reader  will  find  explanatory  notes,  and  at  the 
end  of  the  chapters,  long  notes,  which  will  give  him  a  general 
view  of  the  mode  of  reasoning  which  is  adopted  by  the  oppo- 
nents. Since  the  notes  are  some  of  them  founded  upon  the  Cal- 
vinistical  system,  and  some  of  them  on  the  Hopkinsian  theory, 
they  will  tend  to  make  the  contrast  more  complete. 

It  is  proper  here,  to  state,  that  no  personal  reflections  are  in- 
tended, and  that  the  gentlemen  whose  works  may  be  thought  to 
buficr  by  the  contrast  arc  distinguished  for  talents  and  piety.  It 
will  not  follow,  however,  that  thty  may  iiot  be  erroneous  ;  or  that 
John  Calvin,  who  published  his  Institution,  when  only  twenty- 
five  years  of  age,  was  not  in  the  vigour  of  youth,  more  scriptu- 
ral in  doctrine  than  they.  No  disrespect  is  intended  by  the  au- 
thor, when  he  says,  in  the  language  of  Eiihu,  whose  words  were 
not  censured  by  the  Holy  One,  "  great  men  are  not  always  wise, 
neither  do  the  aged  understand  judgment."  He  would  render 
to  each  his  due  ;  and  he  knows  that  while  they  are  opposed,  they 
are  to  be  respected  No  individual  of  them  is  charged  with 
supporting  every  doctrine  which  appears  under  the  caption  of 
Hopkinsianism  ;  nor  is  the  Saint  of  Newport  made  answerable 
for  the  metaphysical  speculations  which  have  taken  their  origin 
from  his  writings.  Hopkins  would  have  recoiled  from  what  ia 
now  considered  the  perfection  of  his  system.  In  like  manner, 
many  divines  who  maintain  one  or  two  principles  of  Hopkinsian- 
ism, utterly  disclaim  the  body  of  divinity  with  which  these  mem- 
bers are  connected.  At  the  same  time,  it  is  believed,  that  the 
first  principles  of  Hopkinsianism  being  granted,  he  who  would 
be  consistent  with  himself,  must  subscribe  to  the  Bentimeuis  of 


Vm  INTRODUCTION. 

the  Massachusetts  Missionary  Magazine  before  it  was  united 
■with  the  Panoplist,  and  acknowledge  Dr.  Emmons  to  be  the 
prince  of  philosophers. 

Most  reasoners  do  not  admit  all  the  legitimate  inferences 
which  might  be  drawn  from  their  own  premises.  It  is  well  they 
do  not.  The  writer  has  no  disposition  to  accuse  those  persons, 
whose  errors  arc  opposed,  of  wilfully  dishonouring  God  and  his 
testimony  of  grace.  Neither  would  he  attribute  to  them  the 
inferences  which  they  disclaim.  When  one  of  the  sume  school, 
however,  has  taken  the  principles  of  a  former  writer,  and  openly 
avowed  the  inductions  to  be  legitimate  ;  we  may  say,  that  the 
foundation  and  superstructure,  in  our  opinion,  correspond  ;  while 
one  must  answer  for  laying  the  corner  stone,  and  the  other,  for 
what  he  has  built  on  it. 

Should  any  class  of  men  say,  that  they  are  impeached  in  the 
following  work  ;  the  writer  has  forewarned  them  that  he  has 
simply  charged  to  individuals  what  they  have  individually  writ- 
ten. If  any  writer  has  been  misrepresented,  it  will  be  a  matter 
of  regret  to  the  author,  when  convinced  of  the  fact ;  and  he 
pledges  himself  to  make,  so  far  as  possible,  reparation. 

For  the  doctrines  which  are  approved  in  this  work,  the  author 
holds  himself  accountable  to  the  ecclesiastical  judicatories  of 
the  church  to  which  he  belongs.  If  any  sentiment  is  supported, 
or  any  doctrine  condemned,  contrary  to  the  Presbyterian  Stan- 
dards, he  refuses  not  to  answer  for  his  writings,  and  abide  the  de- 
cision of  those  brethi'en  to  whom  he  is  bound  to  submit  in  the 
-Lord. 

The  whole  work  is  committed  to  the  public,  with  an  earnest 
wish  that  it  may  prove  beneficial  to  all  who  shall  read  it ;  and  es- 
pecially to  those  who  think  themselves  either  Calvinists  or  Hop- 
kinsians,  while  they  understand  neither  one  system  nor  the 
other. 


CONTRAST, 


BETWEEN 


CALVINISM 


AND 


HOPKIISSIANISJM. 


10  CALVINISM. 

CHAPTER  I. 

OF  mVLYE  REVELATIOjY. 


CALVIN,  AND  OTHERS. 

1.  God  reveals  to  all  mo-  1.  The  same  doctrine  is 
ral  agents,  in  some  manner,  taught  in  the  Con.  P.  C.  U.  S. 
so  much  knowledge  of  him-  Con.  C.  Scot,  and  Say.  Plat.  ch. 
self  and  their  duty  as  to  ren-  1.  sec.  1.*  Con.  R,  D.  C.  Art.  2. 
der  them  inexcusable  for  their  and  of  the  Protestant  French 
sins.  churches,  J.  £>.  \  559. 

Calvin's  Institution,  Book  1. 
ch.  3,  passim. 

2.  "  To  attain  to  God  the  2.  A  revelation  is  necessary- 
Creator,  it  is  needful  to  have  to  give  that  knowledge  of  God, 
the  scripture  to  be  our  guide."  and  of  his  will,  which  is  essen- 
"  Therefore  not  in  vain  he  hath  tial  to  salvation. 

added  the  light  of  his    word.        Con.  P.  C.  U.  S./i.  1.  Con.R. 

that  thereby  he  might  be  known  B.  C,Jrt.2.  Say.  Plat.  fi.  13. 

to  salvation."  and  Con.  C.  Scot.  ch.  1.  sec.  1. 
Inst.  B.  I.  ch.  6.  sec.    1. 

3.  The  commonly  received  3.  The  same  doctrine  is 
books  of  the  Old  and  New  Tes-  taught  in  the   Con.  P.  C.  U.  S. 

*  The  characters  Con.  P.  C.  U.  S.  are  used  for  the  Confession  of  the- 
Presbyterian  Church  in  the  United  States  of  America :  Con.  C.  Scot,  for 
the  Confession  of  the  Church  of  Scotland,  composed  by  the  Assembly 
of  Divines  at  Westminster,  A.  D.  1643,  and  approved  by  the  General  As- 
sembly of  the  Church  of  Scotland,  A.  D.  1647  ;  which  is  now  the  standard, 
so  far  as  the  articles  of  faith  are  concerned,  of  all  the  different  denomina- 
tions of  Scotch  churches  in  America.  Say.  Plat,  denote  the  confession 
of  faith,  called  the  Saybrook  Platform,  which  was  adopted  by  the  churches 
in  Connecticut,  in  New-England,  A.  D.  1708,  printed  1710,  and  re-printed 
under  the  inspection  of  the  General  Association,  in  1810.  This  was  a  copy 
of  the  Savoy  Confession,  which  was  adopted,  by  a  general  synod,  convened 
in  Boston,  A.  D.  1680.  The  Westminster  Confession  had  been  previously 
assented  to,  in  1648,  by  the  unanimous  vote  of  the  Elders  and  Messengers, 
from  the  churches  in  Massachusetts,  convened  in  Cambridge.  Con.  R.  D. 
C.  signify  the  Confession  of  the  Reformed  Dutch  Churches,  which  was 
adopted  by  the  Synod  of  Dortrecht,  in  1619,  and  is  now  the  standard  of  the 
Reformed  Dutch  Churches  in  America. 


HOPKINSIANISM. 


11 


CHAPTER  I. 

OF  JDIVIJ^E  REVELATIOX. 


HOPKINS) 


AND 


OTHERS. 


1.  It  appears  from  the' 5 1,52, 
^5*  53  /laffes,  Vol.  1,  o/  Hofikins* 

'JSt/stem  of  Divinity,  that  he  was 
of  the  same  opinion. 

2.  "  If  mankind  were  with- 
out all  the  light  and  advantages 
of  a  revelation,  and  traditions 
which  originate  from  it,  they 
would  not  pay  any  regard  to  an 
invisible,  supreme  being,  or  en- 
tertain any  belief,  or  notion  of 
such  a  being;  but  would  in 
every  sense,  "  live  without  God 
in  the  world.'* 

St/at.  Vol.  I. /I.  55. 


3.  Dr.  Hopkins  proves  the 
same  scriptures  to  be  divine, 
from  the  credibility  of  the  pen- 


1.  «  The  bare  light  of  nature 
discovers  only  the  supremacy 
of  the  Creator,  and  the  depend- 
ence of  creatures." 

Emmons*  Ser.fi.  27.* 

2.  The  essential  difference 
between  virtue  and  vice  may 
be  known  by  those  who  are 
wholly  ignorant  of  God." 

Emmons,  fi.6i. 
"  Men  are  capable  of  judging 
what  is  right  or  wrong,  in  re- 
spect to  the  divine  character 
and  conduct." 

Emmons,  fi.  65. 
"  Moral  subjects  as  irresist- 
ibly obtrude  upon  the  con- 
science, as  visible  objects  do 
upon  the  eye.  And  a  man  can 
no  more  avoid  seeing  and  be- 
lieving moral  truths,  than  he 


•  In  all  the  quotations  from  Emmom,  reference  is  made  to  lus  volume 
of  sermons,  "  On  some  of  the  first  principles  and  doctrines  of  true  reli- 
gion," printed  at  Wrentham,  Massachusetts,  A.  D.  1800.  It  will  be  found 
upon  a  careful  examination  of  Uie  following  pages,  that  Dr.  Emmons  is 
strictly  Hopkinsian  in  most  of  his  sentiments.  He  has  taken  the  leading 
doctrines,  which  are  exhibited  in  the  system,  for  his  guide  in  matters  of 
faith  ;  and  undauntedly  pursued  them,  regardless  of  consequences.  What 
Dr.  Hopkins  commenced,  he  has  carried  to  perfection ;  and  what  that 
excellent  man  taught  confusedly,  he  has  inculcated  in  language  too  plain  to 
be  misunderstood.  Of  the  two  writers,  the  one  of  Franklin  is  certainly  to 
be  preferred,  because  he  is  more  systematical  in  his  arrangements,  more 
thorough  in  his  investigations,  and  more  precise  in  his  language,  than  the 
•ne  of  Newport.    Dr.  Emrmons  is  a  metaphysician  who  does  not  flinch  ! 


12 


CALVINISM. 


CALVIN,  a: 

laments  are  the  word  of  God, 
which  was  written  under  thp 
plenary  inspiration  of  the  Holy- 
Ghost  ;  and  which  is  proved  to 
be  of  divine  origin,  by  the  an- 
tiquity, dignity,  unity  and  ex- 
cellence of  the  writings  ;  by 
the  integrity  of  the  writers,  mi- 
racles, prophecy,  history,  and 
TTiore  especially  by  the  inward 
testimony  of  the  spirit. 

Inst.  B.  \.  ch.T  and  8, 
4.  The  scriptures  are  the  on- 
ly rule  of  faith  and  practice. 
!15y  them  we  are  to  try  every 
spirit.  "  The  Spirit  of  Christ 
is  given,  not  to  guide  men  with- 
9ut  the  scripture,  but  accord- 
ing to  the  scripture."  The  Spi- 
rit and  the  written  word  must 
*^  go  hand  in  hand." 

Inst.B.  l.ch.9* 


rD  OTHERS* 

fi.  4  and  5.  Say.  Plat.  fi.  1 5.  Cjo/j. 

C.  Scot.  fi.   28   and  29.  Con.  /?. 

D.  C.  Art.  3,  4,  5  and  6.  Also, 
in  the  Confessions  of  the  Ger- 
man Protestants  in  the  city  of 
Auspurgc^A.  D.  1530,  of  Easily 
in  1532,  of  th^  Waldenses  in 
1532,  of  Helvetia  in  1566,  qf 
France  m  1559,  and  oftheJEn^- 
lish  Church  in  1562,  See  «  An 
Harmony  of  Confessions,  print- 
ed in  London,  A.  D.  1 643. 

4.  "  The  whole  counsel  of 
God,  concerning  all  things  ne- 
cessary for  his  own  glory,  man's 
salvation,  faith  and  life,  is  either 
expressly  set  down  in  scripture, 
or  by  good  and  necessaiy  con- 
sequence, may  be  deduced  fron^ 
scripture." 

Con.  P.  C.  U.  S.fi.  6.  Con.  C. 
Scot.  /i.  30.  Say.  Plat.  fi.  16. 
Con.  R.  D.  C.  Art.  5.  And  all 
the  ancient  Protestant  Confes- 
sions. 


*  Much  is  said  by  the  Hopkinsians,  about  the  right  eiJicl 'lurong  in  the 
nature  of  things  ;  but  Calvin  considered  the  command  of  God  to  be  the 
only  foundation  of  right.  His  sentiments  appear  to  have  been  the  same 
with  those  expressed  by  that  disting'uished  philologist,  John  Horne 
TooKE,  in  his  "Diversions  of  Purley."  "Right,"  he  says,  "is  no 
other  than  RECT-um,  (regitum)  the  past  participle  of  the  Latin  verb  regere" 
from  rego,  to  rule.  Hence  right  signifies,  that  •which  is  ruled  or  ordered. 
*'  Thus,  when  a  man  demands  liis  right  ;  he  asks  only  for  that  which  it 
is  ordered  he  sliall  have.  A  right  conduct  is  that  which  is  ordered."  "  The 
right  road  is,  that  ordered  or  directed  to  be  pursued  (for  the  object  you  have 
in  view  )  To  do  right  is,  to  do  that  which  is  ordered  to  be  done.  To  be 
in  the  right  is,  to  be  in  such  situation  or  circumstances  as  are  ordered."  In 
n  religious  view,  therefore,  that  alone  is  right,  which  God  has  ordered  us  to 
perform.  How  then,  can  any  pretend  that  the  nature  of  things  constitutes 
^ght  and  wrong  ?  So  for  as  the  nature  of  things  reveals  what  God  has 


HOPONSIANISM.  1^ 

HOPKINS,  AND  bTItERS. 

men,  profane  history,  miracles,  can  avoid  seeing  natural  objects, 

prophecy,  the  light  which  the  when  both  are    placed  before 

Old  and  New  Testaments  re-  his  mind  with  equal  plainness." 

fleet  on  each  other,  the  care  of  Emmonsffi.  77. 

Jews  and  Christians  to  preserve  3.  "The  divine  Spirit  sug- 

Uie  sacred  writings,  the  harmo-  gested  every  word  and  thought 

ny  which  subsists  between  all  to  the  holy  penmen." 

the  parts,  and  the  Godlike  con-  j^mmona*  Ser.  2* 
tents  of  the  whole  volume. 

Syst.  Vol.  \,Part.  \.ch.\.. 
4.  "  This  is  a  complete,  un-  4.  There  is  an  essential  dif- 
erring  and  perfect  rule  of  faith  ference  between  right  and  wrong 
and  practice,  and  the  only  rule,  in  the  nature  of  things,  which 
This  being  understood  and  be-  does  not  depend  upon  the  di- 
lieved,is  sufficient  to  make  men  vine  will,  which  God  cannot  de- 
wise  unto   salvation ;    and  we  stroy  without    destroying   the 
have  no  warrant  to  believe  any  nature  of   things ;    and  which 
religious  truth,  unless  it  be  re-  all  moral  agents  are  capable  of 
vealed,  or  can  be  supported  by  discerning  without  a  revelation: 
the  Holy  Scriptures;  and  this  therefore, "  there  is  a  propriety 
is  the  only  rule  of  our  duty."  in  every  man's  judging  for  him- 
Syttem^  Vol.  \.ft.45.  self  in  matters  of  morality  and 
religion." 

Emmons*  Ser.  3. 


enjoined  upon  man,  so  far  it  exhibits  the  difference  between  right  and 
wrong,  which  are  entirely  dependent  on  the  will  of  God.  When  we  apply 
right  to  God,  we  cannot  intend  that  he  has  a  superior,  or  is  commanded  by 
the  nature  of  his  creatures.  We  say,  "  God  has  a  right,  and  God  is  right, 
or  mcHT-eout."  We  intend,  that  he  might  with  proprifety  act  upon  such 
moral  principles  as  he  has  commanded  us  to  regard ;  or  that  his  dealings 
are  analogous  to  those  which  he  has  enjoined  upon  his  rational  creatures. 
He  is  right  or  -RiCHr-eous,  when  he  acts  according  to  his  own  ruie.  His 
perfections  may  also  be  said,  fig^atively,  to  require,  or  comm,and  a  cer- 
tain course  of  conduct ;  and  in  this  sense,  tlie  attributes  of  Jehovah  are  to 
him  the  rule  of  right.  "  Shall  not  the  judge  of  all  tlie  earth  do  right  ?" 
Will  not  God  speak  the  truth,  fulfil  his  promises,  and  do  good  ?  Will  he 
not  obey  the  laws  prescribed  by  his  own  character  ?  Will  he  not  conform 
to  those  moral  rules,  by  which  he  has  required  his  offspring  to  regulate 
tiieir  conduct  ?  ^\  . 


14 


CALVINISM. 


CALVIN, 


AND 


OTHERS, 


5.  The  natural  powers  of  the 
mind,  as  well  as  the  affections 
of  the  heart  are  so  corrupted, 
that  men  cannot  savingly  under- 
stand the  scriptures  without  a 
divine  illumination  of  the  un- 
derstanding, as  well  as  a  !reno- 
vation  of  the  heart. 

Inst.  B.  1 .  chafi.  4,  5,  6. 


6.  It  is  our  crime,  that  "  we 
want  natural  power,"  to  "  climb 
up  unto  the  pure  and  clear  know- 
ledge of  God,"  by  the  reading 
of  the  scriptures. 

Inst.  B.  \,  ch.  5.  sec.  14. 


7.The  written  revelation  is 
now  completed,  and  other  re  ve- 
Ia;tions  are  not  to  be  expected. 
Inst.  B.  1.  c/i.9. 


5.  The  same  doctrine  is 
taught,  in  the  Con.  C.  Scot.  ch. 
I.  sec.  6.  and  ch.  10.  sec.  1.  Say. 
Plat.  p.  16  and  41.  Con.  P.  C. 
U.  S.  fi.  7,  54,  199  and  349. 
Con.  R.  D.  C.  Canon  3.  Art.  1. 

The  latter  confession  of  Hel- 
vetia teaches,  that  the  under- 
standing has  suffered  such  a 
depravation  as  to  render  illumi- 
nation necessary  to  the  discern- 
ment of  divine  truth. 

6.  By  "  a  due  use  of  the  or- 
dinary means,"  the  learned  and 
the  unlearned  might  obtain  a 
sufficient  understanding  of  the 
scriptures. 

Con.  C.  Scot.  ch.  1.  sec.  7. 
Con.  P.  C.  U.  S.p.  8.  Say.  Plat.. 
fi.  17. 

7.  The  confessions  say  the 
same.  Con.  C.  Scot.  ch.  1 .  sec. 
6.  Say.  Plat.  fi.  16.  Con.  P.  C. 
U.  S.fi.  &and7. 


CHAPTER  IL 

OF  GOD. 


CALVIIf,  AND  OTHERS. 

1.  "  There  is  one  indivisible  1.  There  is  but  one  only,  liv- 
divine  essence,  which  is  unbe-  ing  and  true  God,  say  all  con- 
gotten,  absolutely  of  itself  and  fessions.     That  there  is  a  God 
without  beginning."  we  know  by  the  creation,  pre- 
Inst.  B.\.  ch.  \2i.sec.2S.  servation   and   government  of 


HOPKINSIANISM. 


IS 


HOPKIKS, 


AND 


OTHERS. 


5.  Men  are  under  no  natural 
or  menfaZ  incapacity  of  savingly 
understanding  the  scriptures : 
they  merely  want  a  right  disfio- 
9ition  of  heart  to  discern  what 
they  are  perfectly  able  to  un- 
derstand. 

Sy at. Part  \.ch.\.  and  Part 
2.  ch.  4. 


6.  It  is  our  crime,  that" we 
do  not  savingly  understand  the 
scriptures,  because  we  have  the 
natural  ability,  but  want  the  dis- 
position. 

Sy  a  tern  J  Part  \,ch.  1 . 


7.  The  same  says  Dr.  Hop- 
kins : 


5.  "  The  Pagans,  and  even 
little  children  know  the  nature 
of  virtue  and  vice,  and  are  able 
to  perceive  the  essential  differ- 
ence between  truth  and  false- 
hood, justice  and  injustice, 
kindness  and  unkindness,  obe- 
dience and  disobedience,  as 
well  as  their  parents,  or  any 
other  persons,  who  are  ac- 
quainted with  God  and  the  re- 
velation of  his  will." 

JSmmonsj  fi.  64. 

6.  Men  are  criminal  for  not 
understanding' the  word  of  God  ; 
because  it  is  an  exhibition  of 
the  difference  of  right  and 
wrong  in  the  nature  of  things, 
which  difference  they  have  na- 
turalconscience  to  perceive. 

Emmons'  Ser.jiassimi 

7.  And  Dr.  Emmons,  the 
same. 


CHAPTER  II. 

OF  GOD. 


HOPKINS,                          AND  OTHERS. 

*  r.  That  there  is  one  uncrea-  1.  "  The  bare  possibility  of 

ted,  eternal  God,  may  be  pro-  the  world's  beginning  to  exist, 

ved,  from  the  existence  of  our-  amounts  to  a    demonstration, 

selves  and  other  things;  from  that  it  did  begin  to  exist;  and 

tlie  manner  of  our  own  exist-  the   bare  possibility  of  its  be- 

ence^dofother  visible  things  J  ginning  to  exist,   by  a  cause. 


16 


CALVINISM. 


CALVIN,  AND  OTHERS. 

The  being  of  God  may  be  the  universe  ;  but  more  clea?Iy 
proved,  from  our  own  exist-  by  "  his  holy  and  divine  word." 
ence  :  B.  \.  ch.  \.  sec.  \.  Con.  R,  D.  C.  Art.2^ 

from  the  existence  of  all  things 
around  us  :  B.  \.  ch.  5.  sec.  1, 
and  from  his  impressions  on  the 
minds  of  men.  B.  1.  ch.  3. 


2.  God  is    immutable    and 
without  passions. 

Jnst.B.  l.fiassim.^ 

3.  There  is  an  excellence,  a 
beauty  and  glory,  in  God's  na- 
tural as  well  as  moral  perfec- 
tions.. "  He  hath  in  all  his 
•works  graven  certain  marks  of 
his  glory."  There  is  a  fflory 
of  his  power  and  intelligence, 
displayed  in  the  creation  of  the 
heavens,  even  to  those  who 
are  ignorant  of  his  holiness. 
*'  Wherefore  the  author  of  the 
epistle  to  the  Hebrews  doth  ve- 
ry well  call  the  ages  of  the  world, 
the  spectacle  of  invisible  things 
Heb.  ii.  3.  For  that  the  so  order- 
ly framing  of  the  world  serveth 
us  for  a  mirror,  wherein  we  may 
behold  God,  who  is  otherwise 
invisible. 


2.  God  is  immutable,  and 
without  passions. 

Say.  Flat,  fi,  19.  Con.  F.  C. 
U.S.fi.  12  and  160. 

3.  The  perfection  of  God 
constitutes  his  excellence  ;  and 
his  excellence  consists  in  the 
union  of  all  that  consitutes  the 
character  of  God.  Jehovah  is 
the  proper  object  of  reverence, 
obedience  and  love,  because  he 
is  "  infinite  in  being  and  per- 
fection, a  most  pure  spirit,  in- 
visible, without  body,-  parts,  or 
passions,  immutable,  immense^ 
eternal,  incomprehensible,  al- 
mighty, most  wise,  most  holy, 
most  free,  most  absolute ;  work- 
ing all  things  according  to  the 
counsel  of  his  own  immutable 
and  most  righteous  will,  for  his 
own  glory  ;  most  loving,  gra- 
cious, merciful,  long-suffering. 


*  Calvin  treats  not  somuc'a  systematically,  as  practically  of  the  attributes 
of  the  Godhead ;  but  it  may  be  clearly  gathered,  tliat  his  sentiments  were 
perfectly  accordant  with  the  Confessions  of  Faith  in  the  reformed  churches. 
In  one  place,  or  other,  he  speaks  of  every  natural  and  rnoral  attribute  ;  or 
of  all  the  perfections  which  are  now  enumerated  under  these  two  heads . 
for  Calvin  appears  to  have  worshipped  the  undivided  character  of  the 
Godhead. 


HOPKINSIANISM, 


17 


HOPKINS,  ,        AN 

aad  from  the  existence  of  such 
a  book  as  the  bible. 

Syet.  Fare.  1.  ch.  2. 


2.  God  has  no  passions  like 
those  of  men  :  no  affections  in- 
consistent with  the  eternal  and 
imchanging  disapprobation  of 
•sin,  and  love  of  holiness.* 

Syst.  Vol.  I, /I.  85. 

3.  «  The  infinite  excellence, 
beauty  and  glory  of  God,  con- 
sist wholly  in  his  moral  perfec- 
tions and  character."  These 
are  comprehended  in  holiness  ; 
and  "  the  whole  of  true  holi- 
ness, or  the  moral  excellence 
^nd  perfjBction  of  God,  is  com- 
prehended in  love  ;"  or  in  mo- 
ral exercises  of  good  will. 
These  exercises  have  their  ob- 
jecta,  and  therefore  all  the  mO' 
ral  ficrfectioT}  of  God  consists 
in  the  acts  of  his  will,  which 
regard  himself  and  all  other 
beings,  according  to  the  nature 
and  fitness  of  things.  Syst. 
Vol.  1 .  /J.  68,  69,  and  82.     This 


n  OTHERS. 

amounts  to  a  demonstration,  that 
there  loaa  some  cause  of  its  be- 
ginning to  exist ;"  and  this 
cause  of  the  beginning  of  all 
created  things  is  God. 

Mmmons^fi.  16. 

2.  God  is  possessed  of  af- 
fections, which  change  as  the 
objects  of  those  affection* 
change.  Emmons^  fi.WS  and 
118.  "  It  is  the  design  of 
prayer  to  move  God." 

JSmmonSffi.  487. 

3.  "  It  is  well  known,  that 
goodness  is  the  sum  and  comr 
prehension  of  all  moral  excel- 
lence." Emmons, fi.  2^.  "Be- 
nevolent affections  form  the 
moral  beauty  of  the  divine  cha«- 
racter.  God  is  love.  In  this 
alone  consists  his  moral  excel- 
lence. His  independence,  air 
mighty  power,  and  unerring 
wisdom,  are  mer«  natural  per- 
fections ;  but  his  benevolent 
feelings  are  moral  beauties. 
Benevolence  appears  virtuous 
and  amiable  in  any  moral 
agent."  The  passages  of  scrip- 
ture which  ascribe  affections 
of  love,  hatred,  anger,  and  de«« 


*  Upon  the  subject  of  the  narur  a/ perfections  of  the  Deity,  Dr.  H.  agrees 
with  Calvin,  that  God  is  necessarily  existent,  infinite  in  understanding, 
wisdom  and  pawer,  eternal,  immutable,  invisible  and  incomprehensible. 
In  vol.  1.  p.  63,  he  gives  such  intimations  as  would  lead  one  to  think  his 
notions  of  the  moral  attributes  peculiar ,-  and  assures  us,  that  all  ^f ho 
receive  his  sentiments  upon  this  subject,  will  assent  to  his  whole  system  of 
reli^ous  truth, 

3 


18  CALVINISM. 

CALVINj                           AND  OTHERS. 

For  which  cause  the  prophet  abundant  in  goodness,  and  truth, 

assigneth  to  the  heavenly  crea-  forgiving  iniquity,    transgres- 

tures  a  language  that  all  nations  sion  and  sin,  the  revirarder  of 

understand,   for  that  in    them  them  that  diligently  seek  him  ; 

there  is  an  evident  testification  and  withal  most  just  and  terrible 

of  the  Godhead."  in  his  judgments ;  hating  all  sin, 

B.  1,  ch.  5.  sec.  1.  and  who  will  by  no  means  clear 

The  Godhead  is  manifested  the  guilty." 

to  excite  admiration,  holy  fear,  Con.  C.   Scot.   ch.  2.  sec.   U 

confidence,   hope,   love.      Be-  Con.  P.  C.   U.  S.  ch.  2.  sec.  1. 

cause  he  is  the  fountain  of  all  Say.  Plat.  ch.  2.  sec-  1. 

good  things,  we  should  desire  The  glory  of  God's  power, 

to  cleave  to  him.  wisdom  and  goodness  was  the 

B.  1.  ch.  2.  sec.  2.  and  ch.  3.  end  of  the  creation.    The  glory 

Goodness  moved  God  to  ere-  of  God's  power,  wisdom,  good- 

gition.                B.  l.ch.  5.  sec.  5.  ness  and  mercy,  is  the  end  of 

God's  will,  and  not  the  na-  the  works  of  Providence.     The 
ture  of  things,  is  the  law  of  di-  glory  of  God's  grace,  was  the 
vine  action.    "  It  is  great  wick-  end  of  election ;  and  the  glory 
edness  to  inquire  of  the  causes  of  his  justice,  the  end  of  repro- 
of the  will  of  God ;  since  it  is  bation.     To  glorify  himself  is 
the  cause  of  all  things  that  ex-  the  end  of  all  his  works  ;  and  to 
ist,  and  worthily  so  ought  to  be.  glorify   God  is  the  chief  end, 
For  if  it  hav«  any  cause,  then  and  happiness  of  man.* 
somewhat  must  go  before   it,  ^li  the  Confessions, 
■whereto  it  must  be  as  it  were 
connected ;  which  it  is  unlaw- 
ful once  to  imagine." 

Inst.  B.  3.  ch.  23.  sec.  2. 


*  The  Confessions  say  nothing  of  disinterested  love  in  the  Godhead. 
The  CalvinistB,  liowever,  supjwse,  that  disinterested  must  mean,  that  the 
person  who  loves  lias  either  some  interest  or  no  interest ;  for,  in  every 
moral  action,  the  agent  must  be  either  interested  or  j/n-interested.  God 
they  cannot  suppose  to  have  been  wn-intercsted,  or,  not  interested,  m  his 
works.  Interest,  in  man,  may  be  according  to  moral  law,  or  contrary  to 
it:  and  that  interest,  of  a  personal  nature,  which  the  law  allows,  is  self-love  i^ 
jmd  is  a  duty  :  while  a  regard  to  personal  intprest,  contrary  to  lav  is  stlj- 
i^hneas  /  and  is  sin. 


HOPKINSIANISM. 


19 


HOPKINS,  A 

holiness,  or  love  of  God  is  Uni- 
versal, infinite,  dhintereated* 
benevolence,  which  necessariijr 
includes  the  love  of  compla- 
cence in  all  goodness,  a  regaid 
to  being  in  general,  opposition 
to  all  which  is  opposite  to  itself, 
even  to  all  self-love,  or  selfish- 
ness ;  wisdom  to  design  and 
promote  the  greatest  good,  jus- 
tice to  punish  self-love,  truth, 
mercy,  grace,  compassion,  pa- 
tience, forbearance,  wrath  ;  and 
absolute,  uncontrolable  sove- 
reignty. 
St/8t./rom  68  to  89  /i.  of  Vol.  1. 


ND  OTHERS. 

light  to  God,  are  not  figurative, 
but  ought  to  be  taken  in  a  liter* 
al  sense.  Eminons.,  fi.  114,  115; 
"  Since  all  the  affections  of  the 
Deity  are  only  different  modifi- 
cations of  pure,  disinterested 
benevolence,  they  admit  of  a 
constant  and  perfect  gratifica- 
tion ;  and  since  he  is  able  with 
infinite  ease  to  attain  every  de- 
sirable object,  his  affections  are 
always  gratified,  and  always  af- 
ford him  a  source  of  complete 
and  permanent  felicity."  Em- 
mons., fi.  116.  "  God  loves  and 
hates  with  all  his  heai't,  with  all 
his  mind,  and  with  all  his 
strength.  In  the  view  of  this 
subject,  we  may  discover  what 
it  was,  which  moved  God  to  the 
work  of  creation." 

Emmons^  it.  120.      WilliamH^ 
Ser.fi.  142. 


•  This  vjord  forms  no  inconsiderable  part  of  tlie  Hopkinsian  system.  It 
IS  repeatedly  applied  to  God  as  well  as  men.  Disinterested  love,  the 
defenders  of  the  word  say,  is  directly  opposed  to  self-love  Do  they  intend 
that  a  due  regard  to  self  is  sin  ?  By  no  means.  Again,  they  say  that  diiin- 
terested  love  consists  in  tlie  preference  of  a  greater  public,  to  a  less  private 
good.  The  Calvinists  ask,  "  How  canyon  apply  this  term  to  God  ?  Does 
he  act  from  any  otlicr  motive  than  a  love  of  himself !"  The  Hopkinsians 
answer,  "  God  is  himself  the  greatest  good  ;  and  tliercfore  he  loves  him. 
self,  not  for  his  oiun  sake,  but  because  he  is  Uie  greatest  g^od  ;  and  this  is 
not  self-love,  but  </:«-interested  benevolence."  Hence  they  say,  tl»at  it  was 
not  self-love  wliich  actuated  the  Deity  in  creation :  but  to  promote  his 
own  happiness  be  made  all  things,  because  it  was  required  by  disinterested 
benevolence,  that  he  should  supremely  gratify  the  most  perfectly  benevolent 
Seinc  in  existence. 


20 


CALTINISM. 


CALVIN, 


AND 


OTHERS. 


4.  "  Now  if  any  man  inquire 
the  cause  whereby  he  both  was 
once  led  to  create  all  these 
things,  and  is  now  moved  to  pre- 
serve them  ;  we  shall  find  that 
his  alone  goodness  was  that 
which  moved  him  to  it.'* 

Inst.  B.  1.  cA.  13%  sec.  5. 

"  But  we  must  keep  modes- 
ty, that  we  draw  not  God  to 
yield  cause  of  his  doings,  but  let 
us  so  reverence  his  secret  judg- 
ments, that  his  will  be  unto  us 
a  most  just  cause  of  all  things." 
Inst.B.  \.ch.  \7.scc.  1. 


5.  There  is  one  divine  es- 
sence, subsisting  in  three  dis- 
tinguished, but  not  divided  per- 
sons, the  Father,  the  Son,  and 
the  Holy  Ghost,  to  each  of 
which  appertains  some  incom- 
municable property. 

Inst.  B.  1 .  ch.  1 3.  sec.  2  and  6. 


4.  «  God  hath  all  life,  glory, 
goodness,  blessedness,  in  and  of 
himself;  and  is  alone  in  and  un-- 
to  himself  all-sufficient,  not 
standing  in  need  of  any  crea- 
tures which  he  hath  made,  not 
deriving  any  glory  from  them, 
but  only  manifesting  his  own 
glory,  in,  by,  unto,  and  upon 
them." 

Con.  P.  C.  U.  S.  ch.  2.  aec.  2. 
Say.  Plat.  ch.  2.  sec.  2.  Cow.  C 
Scot.  ch.  2.  sec.  2. 

*'  God  is  all-sufficient  in  him- 
self." Con.  of  Helvetia. 

"  By  whom  we  confesse  and 
beleeve  all  things  in  heaven  and 
earth,  as  well  visible  as  invisi- 
ble, to  have  been  created,  to  be 
retained  in  their  being,  and  to 
be  ruled  and  guided  by  his  in- 
scrutable providence,  to  such 
end,  as  his  eternall  wisdome^ 
goodnesse,  and  justice,  hath  ap- 
pointed them,  to  the  manifesta- 
tion of  his  glory." 

Con.  C.  Scot.  A.  D.  1581. 

5.  The  Father,  Son,  and  Holy 
Ghost  are  one  God,  in  three 
persons,  of  incommunicable 
properties,  not  divided,  nor  in- 
termixed, but  co-eternal,  co- 
essential  and  co-equal. 

Con.  R.  D.  C.  Art.  8.  Con.  P. 
C.  U.  S.  ch.  2.  sec.  3.  Con.  C. 
Scot,  and  Say.  Plat,  ditto.  Not 
one  of  the  confessions  speaks  of 
society  in  the  Godhead,  or  of 
friendsUii  between  the  three., 
which  constitute  one  mind. 


MOPKINSIANISM. 


21, 


HOPKINS,  AND  OTHERS. 

•4.  Go<l*s  /lafi/iinesa  consists  4.  "  Consider  the  source  of 
in  his  holy  exercises,  "  so  that  the  divine  blessedness.  God 
it  is  not  strictly  true,  that  crea-  is  love,  aod  all  his  happiness 
tures  add  nothing  to  the  enjoy-  flows  from  the  perfect  gratifi- 
ment  or  happiness  of  God,  cation  of  all  his  benevolent 
even  his  essential  happiness  ;  feelings.  But  these  could  never 
and  that  he  would  have  been  as  have  been  completely  gratified, 
completely  blessed  for  ever,  as  without  displaying  all  his  per- 
he  really  is,  had  there  been  no  fections  in  the  work  of  creation, 
creatures."  He  can  be  said  to  God  being  from  eternity  all- 
be  indefiendently  happy,  in  this  sufficient  and  infinitely  beneva- 
sense  alone,  that  he  has  power  lent,  must  have  had  an  infinite*- 
to  do  all  his  pleasure.  ly  strong  propensity  to  exert 

«^«r,  To/.  l./i.89,  90.  his  omnipotent  power  in  the 
production  of  holiness  and  hap- 
piness. Hence  it  was  morally 
impossible,  that  he  should  have 
been  perfectly  blessed,  without 
devising  and  performing  the 
work  of  creation." 

Emmonsyfi.  120. 
5.  The  one  God  exists  in  5.  The  Father,  Son,  and  Ho- 
three  distinct  subaistencea  or  ly  Ghost  are  three  diatinct 
persons  ;  and  it  is  highly  pro-  agents,  or  persons  :  and  the  di- 
bable,  «  that  this  distinction  of  vine  blessedness  arises  from 
three  in  one,  is  that  in  which  the  perfect  state  of  society 
the  most  happy  and  perfect  so-  which  subsists  between  the 
eiety  consists,  in  which  love  and  three,  and  the  fierfect  aatisfac- 
friendship.  is  exercised  to  the  tion  tohich  each  feeU  in  the 
highest  perfection,    and    with    conduct  of  each,  while  it  is  the 


infinite  enjoyment  and  felicity." 
System,    Vol.    I.  p.  97,   104. 
find  Vol  2.  p.  244. 


office  of  one  to  create,  of  the 
second  to  redeem,  and  of  the 
third  to  sanctify. 

Kmmon8,p,  90,  104  and  107. 


22 


CALVINISM. 


CALVIN, 


AND 


OTHERS. 


6.  "  The  Father  is  of  none, 
the  son  is  of  the  Father,  and  the 
Spirit  is  of  both." 

B.  l.ch.  13.  sec.  18. 
«  We  teach  that  there  is  but 
one  essential  God,  and  there- 
fore that  the  essence  as  well  of 
the  Son  as  of  the  Holy  Ghost  is 
unbegotten.  But  for  so  much 
as  the  Father  is  in  order  first 
and  hath  of  himself  begotten  his 
wisdom,  therefore  rightfully  it 
is  above  said  that  he  is  counted 
the  original  and  fountain  of  all 
the  Godhead." 

B.  1.  ch.  13.  «ec.  25. 
7.  "  When  we  give  fore- 
knowledge to  God,  we  mean 
that  all  things  always  have  been 
and  perpetually  do  remain  un- 
der his  eyes." 

B.  3.  ch.  21.  sec.  5. 


6.  «  The  Son  is  eternally  be-* 
gotten  of  the  Father  ;  the  Holy 
Ghost,  eternally  proceeding 
from  the  Father  and  the  Son." 
Con.  P.  C.  U.  S.p.  16  and  163. 
Church  of  England,  Art.  i  and 
6.  Say.  Plat.  ch.  2.  sec.  3.  Con. 
C.  Scot.  ch.  2.  sec.  3.  and  Con. 
R.D.  C.  jirt.  8.  See  also  the 
Nicene  creed.,  and  that  of  St. 
AthanasiusjA.  D.  333.* 


7.  With  God,  foreknowledge 
and  predestination  are  simulta- 
neous. 

Con.  P.  C.U.S.fi.  17,25,  and 
1 66.  Con.  C.  Scot,  and  Say,  Plai. 
ch,  3.  sec.  1  and  2. 


*  The  3d  chap,  of  "  the  latter  confession  of  Helvetia,"  contains  the  sura 
of  Calvlnistic  doctrine  upon  this  subject.  "  We  neverthelesse  beleeve  and 
teach,  that  tlie  same  infinite,  one,  and  indivisible  God  is,  in  persons,  inse- 
parably and  without  confusion  distinguished  into  the  Father,  the  Son  and 
the  Holy  Ghost,  so  as  the  Father  hath  begotten  the  Son  from  everlasting, 
(the  Son  is  begotten  in  an  unspeakable  manner)  and  die  Holy  Ghost 
proceedeth  from  them  both,  and  that  from  everlasting,  and  is  to  be  wor- 
shipped with  them  both.  So  that  there  be  not  three  Gods,  but  three  per- 
sons consubstantiatl,  coeternall,  and  coequall,  distinct  as  touching  their 
persons,  and  in  order,  one  going  before  another,  yet  without  any  inequali- 
tie."  The  Con.  of  Basil,  Bohemia,  France,  England,  Auspurge  and  Wir- 
temberge  teach  the  same.. 


HOPKINSIANISM. 


23 


HOPKINS, 


OTHERS. 


6.  Dr.  H.  thinks  those  who        6.    "  We  feel    constrained 
epeak  against  the  eternal  filia-  to  reject  the  eternal  generation 
tion  of  the  Redeemer  censure-  of  the  Son,  and  the  eternal  pro- 
able,  cession  of  the  Holy  Ghost."* 
Syst.  Vol.  l.fi.  447.  Evimona^fi.  103  and  104. 


7.    The    foreknowledge  of       7.  Bjr  knowing  himself,  God 

God,  is,  in  the  order  of  nature    "  must    necessarily  know    all 

subsequent  to  predestination.        possibles."     "  Besides  this  he 

Syat    Vol    \.fi.  110.  T.  Wil-    must    know  his  own  designs, 

Hams'  Sermonsf/i.  111.  which  is  properly  termed ybre- 

knoivledgc." 

JEmmonay  fi.  2 1 . 


•  *'  To  suppose,  that  the  Son,  with  respect  to  the  divine  nature,  was 
begotten  of  the  Father,  and  that  the  Holy  QAvi%\.  proceedeth  from  the  con- 
cuiTence  of  the  Father  and  the  Son,  is  to  supiwse,  that  a  Trinity  of  persons 
is  not  founded  in  the  divine  nature,  but  merely  in  the  divine  loill.  For,  on 
this  supposition,  if  the  Father  had  not  pleased  to  beget  the  Son,  and  die 
Father  and  Son  had  not  pleased  to  produce  tlie  Holy  Ghost,  there  could 
have  been  no  Trinity  of  persons  in  the  Godhead.  Besides,  this  opinion 
sets  the  Son  as  far  below  the  Father,  as  a  creature  is  below  the  Creator  ; 
and  sets  the  Holy  Ghost  as  far  below  the  Son,  as  he  is  below  the  Father ; 
pr,  rather,  it  makes  the  Holy  Ghost  the  creature  of  the  creature."  Env 
fnont,  p.  103, 104. 


24 


CALVINISM. 


CHAPTER  III. 

Of  the  bivij^'-e  decrees. 


CALVIN, 


AND 


OTHERS. 


1 .  There  is  an  eternal  divine 
determination,  which  respects 
all  beings,  actions  and  events.* 

B.  l.ob.  16,  and  B.  3.  ch.  22. 


2.  «  The  will  of  God  is  so  the 
highest  rule  of  righteousness, 
that  whatsoever  he  willeth,  even 
for  this  that  he  willeth  it,  it 
ought  to  be  taken  for  righteous. 
When,  therefore,  it  is  asked, 
tvhy  the  Lord  did  it,  it  is  to  be 
answered,  because  he  willed  it. 
But  if  thou  go  further  in  ask- 
ing ivhy  he  willed  it,  thou  askest 
some  greater  and  higher  thing 
than  the  will  of  God,  which  can- 
not be  found." 

Inst.  B.  3.  ch.  23.  aec.  2. 


3.  "  Predestination  we  call 
the    eternal    decree    of    God, 


1.  "  God  from  all  eternity 
did  by  the  most  wise  and  holy- 
counsel  of  his  own  will,  freely 
and  unchangeably  ordain  what- 
soever comes  to  pass." 

Con.  P.  C.  U.  S.  fi.  16.  Say^ 
Plat,  fu  21.  Con.  C.  Scot.  ch.  3. 
sec,  1. 

2.  According  to  his  decree, 
God  "  made  heaven,  earth,  and 
all  other  creatures  of  nothing, 
when  he -saw  it  Jit  and  conveni- 
ent, and  gave  to  every  one  his 
being,  forme,  and  divers  offices, 
that  they  might  serve  their  Cre- 
ator  :  and  he  doth  now  cherish, 
uphold,  and  governe  them  all, 
according  to  his  everlasting 
providence  a;id  infinite  power  ; 
and  that  to  this  end,,  t/uii  they 
might  serve  man,  and  man  might 
serve  his  God." 

Con.  qf  Belgia,  Jrt.  12.  ^. 
JD.  1566. 

3.  "It  is  not  consistent  with 
the  perfection  of  God  to  ascribe 


*  Calvin's  premonition.  "  Fu*st,  therefore,  let  this  be  before  our 
eyes,  that  to  covet  any  other  knowledge  of  predestination  than  that  which 
is  set  forth  by  the  word  of  God,  is  a  point  of  no  less  madness  than  if  a  man 
should  have  a  will  to  go  by  an  impassable  way,  or  to  see  in  darkness." 
**  Let  us  w^illingly  abstain  from  the  searching  of  that  knowledge,  whereof 
the  excessive  coveting  is  both  foolish  and  perilous,  yea,  and  deadly.**  JB  3. 
ch.  2L- Sec.  2. 


HOPKINSIANISM. 


25 


CHAPTER  III. 

OF  THE  BWIKE  DECREES. 


HOPKINS,  A 

1.  Dr.  H.  adopts  the  defini- 
tion of  the  Assemblyof  Divines. 
"  The  decrees  of  God  arc  his 
eternal  purpose,  according  to 
the  counsel  of  his  own  will, 
whereby  for  his  own  glory,  he 
hath  foreordained  whatsoever 
comes  to  pass." 

Syat.  Vol.  I. /I.  106. 


2.  The  decrees  of  God  are 
sovereign  and  unchangeable,  but 
not  arbitrary;  or  not  "  deter- 
mined and  fixed  without  any 
reason  why  he  should  purpose 
and  decree  as  he  has  done,  ra- 
ther than  the  contrary,  or  other- 
wise." They  have  originated 
in  moral  goodness,  or  disinter- 
ested benevolence  ;  and  are  de- 
signed to  promote  the  greatest 
good  of  being  in  general. 

Syat.  Foil.  p.  107  and  114. 

3.  The  decrees  particularly 
respected,  1.  The  Works  of 
creation.  These  are  all  such 
as  God  saw  most  suitable  to 
promote  the  greatest  good.  2. 
The  character  of  moral  agents. 
3.  The  election  of    a  definite 


ND  OTHERS. 

I.  "  If  the  author  of  nature 
be  a  Being  of  perfect  wisdom, 
he  must  have  formed  all  his 
purposes  from  eternity.  He 
could  not  have  begun  to  ope- 
rate, in  a  single  instance,  before 
he  had  determined  the  nature, 
number,  duration,  and  end  of 
all  his  works.  And  by  deter- 
mining all  his  own  conduct,  he 
must  have  necessarily  deter- 
mined the  conduct  and  charac- 
ter, and  final  state  of  all  his  in- 
telligent and  accountable  crea- 
tures. The  doctrine  of  de- 
crees, in  its  largest  extent,  ne- 
cessarily results  from  the  being 
and  perfections  of  God.  Hence 
all,  who  acknowledge  them- 
selves to  be  the  creatures  of 
God,  are  constrained  to  believe, 
that  he  hath  decreed  every  thing 
respecting  them,  through  eve- 
ry period  of  their  existence." 

Emmons,  fi.  28  and  29. 

2,  The  decrees  of  God  are 
all  sovereign  ;  but  still  he  de- 
crees from  a  benevolent  pur- 
pose. 

E?nmons,  fi.   391,  400. 

3.  God  decrees  what  moral 
agents  he  will  make,  for  what 
end    he  will  make  them,  what 


26 


CALVINISM. 


GALVIN,  AN 

^vhereby  he  had  it  determined 
by  himself  what  he  willed  to  be- 
come of  every  man.  For  all 
are  not  created  to  like  estate  : 
but  to  some  eternal  life,  and  to 
some  eternal  damnation  was 
fore-appointed.  Therefore  as 
every  man  is  created  to  the  one 
or  other  end,  so  we  say  that  he 
is  predestinated  either  to  life  or 
death."  5.3.  ch.  21.  sec.  5. 
There  is  an  election  of  nations 
to  privileges,  and  of  individuals 
to  an  interest  in  Christ,  unto 
salvation. 

B.  3.  ch.  21  and  22 passim. 


4.  The  decree  of  election*  con- 
sists, in  the  Father's  giving  to 


D  OTHERS. 

to  him  general  and  indetermin- 
ate decrees,  which  were  to  re- 
ceive any  determination  or  cer- 
tainty from  men.  We  read, 
Acts  ii.  23.  of  the  determinate 
counsel  of  God.,  but  never  of  a 
general  and  indeterminate  de- 
cree." Witsius'  Econ.  Coi}.  B. 
3.  ch.  3  sec.  8.  Witsius  ap- 
proves of  the  saying  of  Beza, 
that,  "  because  all  things  are 
present  to  God,  and  that  what 
God  has  decreed  to  be  future, 
shall  certainly  come  to  pass  ; 
therefore  God  is  said  to  have 
done  from  eternity,  what  is  re- 
vealed to  us  in  its  appointed 
time." 

Witsius^  Econ.  B.  3.  ch.   3. 
sec.    18. 

4,  In  the  decree  of  election, 
"  God  having  freely  chosen  un- 


*  The  Calvinistic  doctrine  of  election  m-cludes  the  idea  of  s.  particular 
atonement:  the  Hopkinsian  doctrine  eA.-cludes  it.  The  latter  supposes, 
that  in  the  order  of  nature,  tlie  decree  .tif  atonement  was  prior  to  election. 
God  determined  \o  send  his  Son  intQ,Abe  world,  to  obey  and  suffer,  in  re- 
ference to  the  dishonoured  law,  that  a  way  might  be  opened  for  the  escape 
of  all  sinners  from  eternal  condemnation.  The  way  being  already  prepared, 
by  the  atonement,  the  decree  of  election  comes  in,  saying-,  "  a  chosen 
people  shall  be  made  willing  to  escape  from  sin  and  hell,  through  the  door 
of  the  atonement,  which  is  already  opened  ;  and  being  chosen  through,  as 
well  as  to  sanctification,  shall  be  united  to  Christ  in  felicity  and  glory." 
The  Calvinistic  doctrine  reverses  this  order.  It  supposes,  that,  according 
to  the  order  of  nature,  in  the  everlasting  covenant  of  redemption,  God  first 
decreed  to  give  his  Son  a  definite  number  of  sinners,  and  then  predestinated 
him  to  make  atonement  for  them.  The  decree  of  election  must  certainly 
precede  the  means  used  to  redeem  and  save  a  chosen  people.  It  looks 
upon  the  sinner  in  his  pollution,  ordains  his  salvation,  and  provides  all  the 
»ecessary  means.  "  The  beginning  and  first  source  of  all  grace  is  election  > 
both  of  Christ  the  Saviour,  and  of  those  to  be  saved  by  him.    For  even 


H0PKIN9IANISM.  27 

HOPKINS,  AND  OTHERS. 

number  of  men  and  angels  to  character  they  shall  possess  to 
everlasting  happiness ;  and,  4.  answer  this  end,  and  that  he 
The  refirobation  ot  a  definite  will  then  treat  them  according 
number  of  men  and  devils.*  to  their  moral  character. 

Syat.  Part.  I.cA.  4.  Emmons^ p.  391,  et  passim. 

4.  In  the  decree  of  election,  a         4.  The  decree    of    election 
definite    number    of   persons,    consists  in  God's  determining 
were  predestinated  to  the  pos-    who  shall  repent,  believe,  come 
session  of  such  a  moral  charac-    to  Christ  and  be  saved, 
ter  as  would  display  divine  mcr-  Williafns'  5tU  Sermon, 

cy  in  their  pardon  through  the 
atonement  made  to  the  law  ; 
and  by  regeneration  to  the  pos- 
session of  such  holiness  as  shall 
unite  them  to  Christ,  and  ren- 
der them  the  proper  objects 
of  everlasting  love. 

Compare  Syst.  Part  1.  ch.  4. 
ivith  Part  2.  cA.  4.  p.  174  and 
175. 

Christ  was  chosen  of  God,  and  by  an  eternal  and  immutable  decree,  g^iven 
to  be  our  Saviour ;  and  therefore  is  said  to  be  "  fore-ordained  before  the 
foundation  of  the  world."  1  Pet.  i.  20.  And  they  whom  Christ  was  to 
save  were  given  to  him  by  the  same  decree.  John  xvii.  6.  They  are  said  to 
be  "chosen  in  Christ."  Eph.  i.  4.  That  is, not  only  by  Christ  as  God,  and 
consequently  the  elector  of  them ;  but  also  in  Christ  as  Mediator,  and  on 
that  account,  the  elected,  who  by  one  and  the  same  act,  was  given  to  them 
to  be  their  head  and  lord,  and  attlie  same  time  they  were  given  to  him 
to  be  his  members  and  property,  to  be  saved  by  his  merit  and  power,  and 
to  enjoy  communion  with  liim."     IFitsius*  Economy,  B.  3.  cA.4.  sec.  2. 

The  decree  of  election,  therefore,  is  the  foundation  of  the  atonement, 
justification,  effectual  calUng  through  faitli  to  spiritual  life,  sanctification, 
preservation,  and  the  end  of  all,  the  glorification  of  God  by  the  glorifica- 
tion of  ransomed  rebels. 

*  "In  forming  characters,  God  exercises  neither  justice  nor  injustice  In 
the  creation  of  moral  agents  and  in  the  formation  of  their  characters,  God 
exercises  his  sovereignty.  He  has  a  right  to  create  as  many  rational 
beings,  and  to  give  to  every  one  such  natural  faculties,  and  such  a  moral 
character  as  he  pleases."  He  forms  the  unholy  character,  that  he  may 
danm  tlie  person  who  possesses  it,  for  the  promotion  of  the  greatest  good. 
Williamz,p,  192, 193.  Where  now  is  the  regard  to  the/<nej*  of  things  ? 


28 


CALVINISM. 


CALTIN,  AND  OTHERS. 

the  Son,  Christ  Jesus,  a  definite  to  life  a  certain  number  of  lost 
number  of  our  fallen  race,  to  be  mankind,  for  the  glory  of  his 
atoned  for  by  his  blood,  sancti-  rich  grace,did  give  them,  before 
fied  through  the  purchased  in-  the  world  began,  unto  God  the 
flaences  of  the  Spirit,  and  thus  Son,  appointed  Redeemer,  that, 
chosen  in  him  to  eternal  life.  upon  condition  he  would  hum- 

Jnst.  B.  3.  ch.  24.  sec.  5,  6.    ble  himself  so  far  as  to  assume 

the  human  nature,  of  a  soul  and 
a  body,  unto  personal  union  with 
his  divine  nature,  and  submit 
himself  to  the  law,  as  surety  for 
them,  and  satisfy  justice  for 
them,  by  giving  obedience  in 
their  name,  even  unto  the  suf- 
fering of  the  cursed  death  of  the 
cross,  he  should  ransom  and  re- 
deem them  all  from  sin  and 
death,  and  purchase  unto  them 
righteousness  and  eternal  life, 
with  all  saving  graces  leading 
thereunto,  to  be  effectually  by 
means  of  his  own  appointment, 
applied  in  due  time  to  every  one 
of  them." 

Con.  C.  Scoi.  p.  447. 
5.  "  The  rest  of  mankind, 
God  was  pleased,  according  to 
the  unsearchable  counsel  of  his 
own  will,  whereby  he  extendeth 
or  withholdeth  mercy  as  he 
pleaseth,  for  the  glory  of  his 
sovereign  power  over  his  crea- 
tures, to  pass  by,  and  to  ordain 
them  to  dishonour  and  wrath 
for  their  sin,  to  the  praise  of  his 
glorious  justice."  Say.  Flat, 
ch.  3.  sec.  7.  Con.  C.  Scot  ch.  3. 
sec,7.Con,F.C.  U.S./i.2l. 


5.  "  That  therefore  which 
the  scripture  clearly  sheweth, 
we  say,  that  God  by  eternal  and 
unchangeable  counsel  hath  once 
appointed  whom  in  time  to 
come  he  would  take  to  salva- 
tion, and  on  the  other  side  whom 
he  would  condemn  to  destruc- 
tion. This  counsel  as  touch- 
ing the  elect,  we  say  is  ground- 
ed ;ipon  his  free  mercy  without 
any  respect  to  the  worthiness 
of  man,  but  whom  he  appoint- 
eth  to  damnation,  to  them,  by 
his  just  indeed,  and  irreprehen- 
sible,  but  also  incomprehensi- 
ble judgment,  the  entry  of  life 
is  blocked  up." 

B.  3.  ch.  22.  eec.  7.  and  ch. 
23.  sec.  8. 

6.  «  I  say  with  Augustine, 
that  they  are  created  of  the 
Lord,  whom  he  without  doubt- 
ing knew  that  they    should  go 


HOPKINSIANISM. 


29 


HOPKINS,  A 

5.  The  decree  of  re/irobation 
consists  in  God's  ordaining  a 
definite  number  to  the  posses- 
sion of  a  reprobate  character, 
and  the  punishment,  which  is 
both  meet  for  them,  and  suita- 
ble to  display  the  di\ine  justice. 

Syat.  chafiters  on  Decrees, 
Providence  and  Election. 


6.  Love  actuated  the  Deity 
in  all  his  decrees  ;  and  he  will 
save  "  as  many  as  he  possibly 
can,"  consistently  with  his  re- 
gard to  the  public,  or  greatest 
good. 

Life  of  Hofikins,  fiaasiniy 
nvritten  by  himself  and  fiublish- 
ed  by  Dr.  West,  and  Syst.  Vol. 
2.fi.  167. 


ND  OTHERS. 

5.  The  decree  of  reprobation 
consists  in  God's  determining 
to  fit  a  definite  number  of  man- 
kind for  eternal  damnation. 
This  is  "  the  counter  part  to 
the  doctrine  of  election."  JSm- 
monsifi.  392,  393.  Williams,  fi. 
207.  "The  salvation  of  im- 
mortal souls  must  be  in  a  state 
of  uncertainty,  unless  God  has 
formed  a  purpose  respecting 
their  salvation.  There  is  no 
reason  to  suppose  that  God  ever 
acts,  without  designing  to  act." 
"  If  God  has  not  decreed  who 
shall  be  saved,  he  could  not  fore- 
know who  would  be  saved.  And 
then  the  most  important  of  all 
events  must  have  been  un- 
known to  God.  And  if  God 
does  not  foreknow  the  most  im- 
portant of  all  events,  what  rea- 
son is  there  for  believing  that 
he  knows  any  thing  ?  A  denial 
of  the  divine  decrees  respect- 
ing the  salvation  of  immortal 
souls,  denies  the  essential  attri- 
butes of Jehovah." 

Williams, ft.  101,  111. 

6.  God  saves  as  many,  and 
damns  as  few  as  he  can,  consist- 
ently with  his  knowledge  and 
love  of  the  greatest  good. 

Emmons,  fi.  ;^96,  (md  Wit' 
liams,/i.  156. 


^^  CALVINISM. 

CALVIN,  AND  OTHERS.  ! 

into  destruction :  and  that  it 
was  so  done  because  he  so  will- 
ed :  but  why  he  willed,  it  is  not 
our  part  to  ask  a  reason  of  it, 
who  cannot  comprehend  it : 
neither  is  it  meet  that  the  will 
of  God  should  come  down  into 
controversy  among  us." 

B.  3.  ch.  23.  sec.  5.         7    "  God  hath  from  the  be- 

7.  The  decrees  were  not  ginning,freely,  andofhis  meere 
formed  in  consequence  of  any  grace,  without  any  respect  of 
foresight  of  sin  or  holiness,  in  men,  predestinated  or  elected 
the  reprobate  or  elect,  the  saints  " 

£.  3.  ch.  22.  sec.  11.  and  B.  Latter  Con.  Helvetia.ch.  10. 
3.  ch.  24.  sec.  U,  12,  13,  14.  French  Con.   Say    Plat   fi  23. 

Con  P.  C  U  S  fi.  19.  and  Con. 
C.  Scot  ch.  3  sec.  5.  Witsius' 
jEconomy,  B.  3  ch.  4.  sec.  24. 

8.  The  works  of  creation  and  8  All  the  confessions  of  the 
providence  are  the  execution  of  Reformed  churches  agree  that 
the  decrees.  B.l.ch.5.    the  decrees    are    executed  by 

creation  and  providence  ;  and 
that  means  as  well  as  ends  are 
predestinated.* 
— —^    -___  __  _ 

*  The  Calvinists  conceive,  that  man  is  so  blind  in  his  understanding,  so 
corrupted  in  liis  affections,  and  so  completely  dead  to  all  good,  that  God 
need  not  exert  a  positive  influence  to  create  more  sin  in  liim,  in  order  to  his 
reprobation.  They  would  rather  say,  that  if  God  does  not  bestow  his 
grace,  the  sinner  is  already  under  the  sentence  of  eondemnation  :  if  God 
does  not  sanctify  him  completely,  corruption  will  rage  and  reign  even  to 
eternal  damnation.  When  God's  gracious  will  prevents  our  will  from  hav- 
ing its  course,  then  we  are  saved ;  but  when  God  says  concerning  any  one, 
"  he  is  joined  to  idols ;  let  him  alone :  I  am  weary  with  repenting  ;  •  j 
Spirit  shall  no  longer  strive  with  him,"  then  the  sinner  is  carried  along,  by 
the  current  of  his  own  propensities,  to  the  bottomless  abyss.  Cast  a  lifeless 
body  into  the  water  above  the  cataract  of  Niagara.  You  need  not  apply 
j'our  hand  to  propel  it  down  the  precipice.  A  living  person  would  require 
your  aid  to  make  effectual  resistance,  and  escape  the  brink  of  ruin  ;  but  the 
natural  course  of  the  floods  will  bear  the  dead  to  the  gulf,  and  grind  them, 
pn  the  rocky  bed,  to  atoms. 


HOPKINSIANISM. 

HOPKINS)  AND  OTHERS. 


31 


7.  "  The  elect  are  not  cho- 
sen to  sakation,  rather  than 
others,  because  of  any  moral 
excellence  in  them,  or  out  of 
respect  to  any  foreseen  faith 
and  repentance." 

Syst.  Vol.  2. /I.  174. 

8.  God  began  to  execute  his 
decrees,  by  the  creation,  and 
he  continues  his  work  by  pro- 
vidential government.  Syst. 
Vol.  1.  /I.  224  and  243.  Both 
the  means  and  ends  are  predes- 
Unated  in  every  event. 

Syat.fiaaaim. 


7.  "  There  can  be  no  more 
reasons  to  induce  God  to  save 
the  righteous  at  the  day  of 
judgment,  than  there  were  to 
induce  him  in  eternity  to  de- 
cree that  they  should  be  savetL 
Nor  can  there  be  any  more  rea- 
sons to  induce  God  to  destroy 
the  wicked  at  the  day  of  judg- 
ment, than  there  were  in  eter- 
nity to  induce  him  to  decree 
that  the  wicked  should  be  de- 
stroyed." Williams^  fi.  136,221. 


32 


CALVINISM. 


CHAPTER   IV 

OF  CREjITIOM 


Calvik,  and  others. 

God  created  all  things  which        «  It  pleased  God  the  Father, 
exist,  by  the  immediate  agency    Son  and  Holy  Ghost,    for    the 
of  his  power,  according  to  the    manifestation  of  the  glory  of  his 
design  of  his  wisdom,   and  for    eternal    power,     wisdom     and 
the  purposes  of  his  goodness,    goodness,  in  the  beginning,  to 
The  question,  why  did  not  God    create,  or  make  of  nothing,  the 
make  the  world  before  ?  is  im-    world,  and  all  things  therein, 
pertinent,  "  and  well  did  that    whether  visible  or  invisible,  ia 
pious  old  man  speak,  who  when    the  space  of  six  days,  and  all 
a  wanton  fellow  did  in  scorn  de-    very    good.      After    God   had 
mand  of   him,   what   God  had    made  all  other    creatures,   he 
done  before   the  foundation  of   created  man,  male  and  female, 
the    world,  answered   that  he    with  reasonable  and  immortal 
builded  hell  for  curious  fools."    souls,  endued  with  knowledge, 
£.  1.  ch.  14.  sec.  I.    righteousness   and    true    holi- 
Having  formed  the  earth  and    ness,  after  his  own  image,  hav- 
its  inhabitants,  in  the  space  of   ing  the  law  of  God  written  in 
six  days,  rather  than  instantly,    their  hearts,  and  fioiver  to  Julfil 
for  our  instruction,  he  made  the    it  ;  and  yet  under  a  possibility 
first    man,  of  the  dust  of   the    of    transgressing,    being    left 
earth.       Angels    were    previ-    to   the    liberty  of   their    own 
ously   made.      To  the  animal    will,  which  was  subject    unto 
body   of   man,  God  joined  an    change." 

immortal,  but  created  soul,  of  Con.  C.  Scot.  ch.  4.  Con.  P. 
two  constituent  parts,  under-  C.  U.  S.  fi.  23,  24.  Say.  Plat, 
standing,  or  mind,  and  heart,  or    ch.  4. 

nvill.  The  soul  is  immaterial  "  We  believe  that  God  crea- 
and  can  exist  in  a  separate  state  ted  man  out  of  the  dust  of  the 
from  the  body.  It  is  called  a  earth,  and  made  and  formed 
spirit,  when  considered  as  dis-  him  after  his  own  image  and 
joined  from  the  body.  likeness,  good,   righteous  and 

The  image  of  God  in  which  holy,  cafiable  in  all  things  to 
Adam  was  created,  consisted,  nvill,  agreeable  to  the  will  of 
aot  in  the  erect  form  of  his  bo-    God."       Con.R.  D.  C.  Art.  14. 


HOPKINSIANISM. 


33 


CHAPTER  IV. 

OF  CREATIOJ^. 


HOPKINS,  AND  OTHERS. 

God  spake  the  whole  crea-         To  the  works    of  creation^ 
6on   into  being,  from  nothing,    usually  enumerated  by  divines, 
with  infinite  ease.     He  formed    Dr.  Emmons  has  added  holinesa 
angels  and  men,  and  it  is   very    and  ain.     He  says,  "  his  agree- 
improbable  that  there  are  any    able  to  the  nature  of  virtue,  or 
Other  orders  of  created  beings,    holiness^  to    be  created.     The 
The  creation  of  the  world  from    volitions  or  moral  exercises  of 
chaos,  was  emblematical  of  the    the  mind  are  virtuous    or  vi- 
new  creation  out  of  confusion    cious,  in  their  own  nature^  with- 
and  moral  darkness.  The  grad-    outthe  least  regard  to  the  caw**?, 
ual  increase  of  light  and  order,    by  which  they  are  produced." 
was  emblematical  of  the  dawn    «  I  may  further  observe,  that 
and  rising  of  the  Sun  of  right-    holiness   is    something    which 
eouaneaa  upon  the  moral  world,    has  a  real  and  positive  exist- 
Six  days  were  employed  in    ence,  and  which  not  only  may^ 
the  creation,  to  divide  our  time,    but  must  be  created." 
and  give  us  an  example  of  holy        Adam  before  and  after  the 
rest  on  the  Sabbath.     The  six    fall,  in  his  understanding  had 
days  were  also  emblematical  of   the  natural  image  of  Jehovah ; 
the  six  thousand  years  of  the    but  it  was  a  moral  image,  par- 
preparatory  work  of  redemp-    ticularly  referred  to  when  God 
tion,  antecedent  to  the  seventh    said,  "  let  us  make  man  in  our 
millennium,  or  sabbath  in  the    imagey     after    our    likeness." 
age  of  the  world  and  church,    jfdam'a  heart  was  so  created  as 
The  question,  why  was  not  the    to  resemble  the  heart  of  God: 
creation  begun  sooner  ?  is  im-    or  his  moral  exerciaea,  which 
pertinent  and  absurd.  were  of  a    benevolent  nature 

Adam  was  made  of  the  dust,  were  created  in  him. 
in  the  latter  end  of  September ;  His  primitive  rectitude  con- 
when  the  fruits  were  prepared  sisted  in  the  nature  of  his  cAozVe, 
for  his  use  ;  and  Eve  was  taken  and  not  in  any/iower  to  chooae^ 
outof  his  side,  to  intimate  the  or  "  power  of  free  will,"  for  this 
relation  which  should -subsist  he  never  had.  "Such  a  de- 
between  the  sexes.     Man  was    pendent  creature  could  no  more 


34 


dALVINI^M. 


CALVIN-, 


AND 


OTHERS. 


dy,  or  beauty  of  his  face,  but 
chiefly  in  a  clear  understanding, 
aflfections  framed  according  to 
reason,  senses  governed  in 
right  order,  and  soundness  of 
all  his  parts,  "  Though  the 
principal  seat  of  the  image  of 
God  was  in  the  mind  and  heart, 
or  in  the  soul,  and  powers  thei-e- 
of,  yet  was  there  no  part  of 
man,  not  so  much  as  his  body, 
wherein  did  not  some  sparks 
thereof  appear."  There  was 
a  perfection  of  powers,  as  well 
as  wisdom  and  holiness.  He 
had  understanding  to  discern 
good  from  evil,  and  power  of 
free-will,  whereby  he  might 
have  attained  to  eternal  life. 

Inet.  B.  \.  ch.  5  and  15. 


''  Man,  in  his  state  of  inno- 
c«ncy,  had  freedom,  and  fioiver 
to  will  and  to  do  that  which  is 
good  and  well  pleasing  to  God  ; 
but  yet  mutably,  so  that  he 
might  fall  from  it." 

Con.  C.  Scot.  ch.  9.  5ay. 
Plat,  ch.  9.  sec.  2.  and  Con.  P. 
C.  U.S.  fi.  51.  "God  of  the 
slime  of  the  earth  created  man, 
after  his  image,  that  is  to  say, 
good,  just,  and  holy,  who  had 
power  by  his  own  free  will,  to 
frame  and  conforme  his  will  un- 
to the  will  of  God."  Con.  of 
Belgia.  "  Man  was  before  his 
fall,  upright  and  free,  who 
might  both  continue  in  good- 
nesse,  and  decline  to  evill." 
Latter  Con.  of  Helvetia.  "  He 
made  our  first  parents,  Adam 
and  Eve,  the  root  of  mankind, 
both  upright  and  able  to  keep 
the  law  written  in  their  heart." 
Con.  C.  Scot.  p.  446  «  Man 
was  created  of  God,  just,  wise, 
indued  with  free  will,  adorned 
with  the  Holy  Ghost,  and  hap- 
pie."*  Con.  of  Wertemberg^ey 
ch.  4. 


*  "  He  is  as  holy,  wise  and  good  iii  creating  unholy  beings  as  he  is  in 
creating  holy  beings.  That  God  creates  unholy  as  well  as  holy  beings,  is 
evident  from  his  own  words.  He  says,  "  I  form  the  light  and  create 
darkness ;  I  make  peace  and  create  evil ;  I,  the  Lord,  do  aU  these  things." 
Williams,  p.  193. 

It  remains  still  to  be  proved,  that  evil  here  mean*  any  thing  more  than 
that  natural  evil,  which  God  brings  upon  the  wicked,  to  punish  them. 
"  Shall  there  be  evi^  in  the  city,"  such  as  pestilence,  "  and  the  Lord  hath 
not  done  it  ?** 


H0PKINSIANI8M.  35 

HOPKINS,  AND  OTHERS. 

made  a  moral  agenty  capable  of  produce  his  own  volitions,  than 

moral    exercises.,    through  the  his  own  existence."     "  It  is  in 

agency  of  the  Deity  upon  his  vain  to  attempt  to  account  for 

heart :  these  were  all  benevo-  the  first  sin  of  the  first  man,  by 

lent,  disinterested,  or  holy ;  and  the  instrumentality  of  second 

in  this  consisted  the  image  of  causes."    "  It  is  extremely  dif- 

God,  in  which  he  was  created,  ficult  to     conceive,    how    he 

It  was  a    moral    image.      His  should  be  led  into  sin,  without 

heart  was  love.  the  immediate  interposition  of 

Syat.  Part.  \.  ch.  5.  the  deitt."*  Emmons*  Ser.  12. 


•  Dr.  Hopkins  asserts  in  like  manner,  that  holiness  and  sin  are  a  part  of 
the  creation  of  God.  The  principal  part  of  ch.  IV.  Part  1.  of  his  System,  it 
devoted  to  the  support  of  this  doctrine.  "  Who  does  not  now  see  that 
Cod  may  determine,  order  and  cause  moral  evil  to  take  place,  and  in  this 
sense,  create  it,  consistent  with  his  infinite  holiness  and  geodness,  if  this 
be  necessary  for  the  greatest  good  of  the  whole,  both  moral  and  natural  t 
jea,  tliat  God  could  not  be  infinitely  wise  and  good,  if,  on  this  supposition, 
he  did  not  order  and  cause  it  to  take  place  ?"     Vol.  I  p.  186. 

Those  persons,  who  are  so  unguarded  in  expression,  as  to  say,  that  God 
is  the  author  of  sin,  or  creator  of  moral  evil,  would  do  well  to  re- 
member an  anecdote,  which  has  found  it*  way  to  this  side  of  tlie  Atlantic^ 
It  conveys  in  a  parabolical  manner  very  severe  reproof. 

An  elderly  gentleman,  it  is  said,  was  seated  at  the  door  of  his  country 
mansion,  near  the  Land's  End,  when  he  saw  a  gliastly,  grim,  black  person- 
age crossing  his  manor.  "  Stop,  stop,  you  black  monster,  and  give  an  ac, 
count  of  yourself.    Row  came  you  here  ?" 

/  am  leaving  the  country,  let  m.e  pass  unmolested. 

"  Whither  do  you  betake  yourself  ?  Tell  me,  or  you  cannot  pass." 

I  am.  going  to  JVexo-England  ;  let  m.e  go,  and  Iruili  never  return. 

'•  But  stay,  sir,  are  you  not  hi*  Majesty's  subject  ?  Why,  then,  do  you 
quit  the  kingdom  ?" 

/  am,  dissatisfied  vuith  m,y  residence  here ;  for  if  any  evil  is  done 
in  either  of  the  three  kingdoms,  it  i»  charged  to  my  account  t  but  in 
%N'ev)- England  m.en  charge  all  their  sin  upon  their  Maier.  Having  thus 
spoken,  he  pulled  off  his  cap,  and  girded  liigh  around  him  his  sable  robe. 
The  long  ears  and  cloven  foot  made  tlie  inquisitive  lord  of  the  manor  shrink 
back  with  horror.  Away  fled  the  D«vil  to  tlie  sea  coast.  What  form  he 
assumed,  when  he  engaged  his  passage,  and  while  on  his  voj-age,  is  not  re- 
lated ;  but  it  is  thought  that  he  entered  New-England  in  the  form  of  a  lean, 
bald-headed,  philosophical  Arminian,  who  obtained  a  country  parish,  became 
rery  studious,  and  published  heresy  under  the  specious  title  of  Calvinism. 


36 


CALVINISM. 


CHAPTER  V. 

OF  PROVIDENCE. 


CALVIN, 


AND 


OTHERS. 


As  the  decrees  of  God  are 
universal,  extending  to  all  be- 
ings, actions,  and  events,  so  the 
Providence  of  God  is  universal, 
and  extends  as  much  to  a  spar- 
row, as  the  government  of  the 
world. 

Imt.B.  \.ch.  16  and  18. 


Those  things,  which,  in  res- 
pect to  man  are  said  to  happen, 
do  not  take  place  by  fortune  or 
chance. 

B.  1.  ch.  16.  sec.  8,  9. 

"  They  who  give  any  thing 
to  fortune,  do  bury  the  provi- 
dence of  God,  by  whose  secret 
counsel  all  successes  are  go- 
verned. Things  without  life, 
although  each  of  them  have 
theirnatnral  property  planted  in 
them,  yet  do  not  put  forth  their 
force,  but  so  far  as  they  are  di- 
rected by  the  present  hand  of 
God  ;  which  is  proved  by  the 
sun ;"  which  regularly  rises,  but 
Stood  still  for  the  space  of  two 
days,  and  whose  shadow  went 
back  on  the  dial  by  the  divine 
command. 

B.  \.ch.  16.  sec.2y^:. 


According  to  Witsius,  the 
decrees  of  God  are  sovereign, 
eternal  and  immutable  ;  and  di- 
vine providence  is  co-extensive 
with  the  divine  counsels.  "  We 
deny  thatany  decree  of  God  de- 
pends on  a  condition  :  if  the 
thing  decreed  be  suspended  on 
a  condition,  the  condition  itself 
is  at  the  same  time  decreed." 
"  If  any  decree  of  God  could  be 
changed,  it  would  be  because 
God  either  would  not  or  could 
not  effect  the  thing  decreed,  or 
because  his  latter  thoughts  were 
wiser  or  better  than  his  first; 
all  which  are  injurious  to  God. 
You  will  answer ;  God  indeed, 
wills  what  he  has  decreed  to  be 
done,  but  on  condition  the  crea- 
ture also  wills  it,  whose  liberty 
he  would  no  wise  infringe.  I 
answer,  is  God  so  destitute  ei- 
ther of  power,  or  of  wisdom, 
that  he  cannot  so  concur  with 
the  liberty  of  second  causes, 
which  he  himself  gave  and 
formed,  as  to  do  what  he  wills, 
without  prejudice  to,  and  cou'. 
sistently  with  their  libei*ty  ?" 

Economy  of  Covenants,  B.  3* 
ch.  4.  sec.  25. 

«  God  the  great  Creator  ©fall 


UOPKINSlANIS^r. 


37 


CHAPTER  V. 

OF  PROVIDEJ^'CE. 


HOPKINS,  AND  OTHERS. 

"  Diviae  providence  consists        "  Divine  Providence  consists 

in   preserving,   directing    and  in  God's  agency."  "Providence 

governing,    all    creatures  and  is  in  its  nature  always  the  same, 

things  which  are  made  ;  or  in  let  the  events  produced  be  what 

taking  the  most  wise  and  effect-  they  may.    It  is  always  the  di- 


ual  care  of  them,  so  as  to  make 
them  answer  the  end  for  which 
they  ai'e  created." 

Syit.  Vol.  \.p.  243. 

God  upholds  all  things  by  a 

continued  creation,  and  governs 


vine  agency." 

Massac/iuaeitg  IMissionary 
Magazine :  edited  by  several 
distinguished  divines  of  that 
state. 

"  The  happiness  of  God  de- 


the  material  system  by  exerting  /'fwrfs  upon  his  effecting  what 

his  energy,  according  to  stated  he  desires  and  chooses.     What 

rules,  or   fixed  laws.     When  God    desires  and  chooses,  he 

God  acts  upon  any  being  in  an  desires  and  chooses  with  all  his 


imusual  manner,  or  so  as  to 
counteract  or  interrupt  his  fix- 
ed laws  of  nature,  that  provi- 
dence is  called  a  miracle.  Syst. 
Vol.  \.  ft.  244.     "In  the  exer- 


heart  and  soul,  with  all  his  mind 
and  strength.  He  ever  per- 
ceives what  he  ought  to  desire 
and  to  choose,  respecting  every 
creature  and  every  event.    And 


cise  of  this  divine  providence,    his  desire  and  choice  respect- 
some  events  take  place  by  the    ing  every  thing  is  wisest  and 


more  immediate  energy  and 
agency  of  God  ;  and  others  by 
the  instrumentality  and  agency 
of  creatures,  and  by  various  me- 


best.  In  proportion  to  the 
strength  of  the  divine  desires, 
and  the  wisdom  and  rectitude 
of  the  divine  choice,   must  be 


diums,  and  what  are  called  se-  the  pleasure  of  God  in  gratify- 

cond  causes.     But    in  all  the  ing  his  desires,  and  his  satisfac- 

events  of  the  latter  kind, , the  tion  in  effecting    his    chosen 

divine  hand, /iower  and  energy,  purposes."     "  God  clearly  and 

is  as  really  and  as  much   con-  fully  perceives  the  end  from 

cerned  and  exerted,  and  is  real-  the  beginning.     He  has  suffi- 

ly  as  evident,  and  as  much  to  be  cient  wisdom  to  form  the  best 

acknowledged,  as  if  no  instru-  purposes,    and  to  devise,  and 


58 


CATiVlNlSBI^. 


CALVIW,  AN 

«  Solomon  doth  easily  re- 
concile the  purposes  of  men 
with  the  providence  of  God. 
For  as  he  laugheth  to  scorn 
their  folly,  who  boldly  do  under- 
take anything  without  the  Lord, 
as  though  they  were  not  ruled 
by  his  hand  ;  so  in  another  place 
he  speaketh  in  this  manner: 
*  The  heart  of  man  purposeth 
his  way,  but  the  Lord  doth  di- 
rect his  steps  ;'  meaning  that 
we  are  not  hindered  by  the  eter- 
nal decrees  of  God,  but  that  un- 
der his  will  we  may  both  pro- 
vide for  ourselves,  and  dispose 
all  things  belonging  to  us." 

B.  \.ch.  \7.sec.  4. 


«  The  doctrine  concerning 
God's  providence,  doth  not  es- 
tablish Stoical  destiny,  but  ex- 
cludeth  heathenish  fortune  and 
chance.'* 


"  The  providence  of  God 
doth  not  abolish  but  establish 
the  means,  by  leaving  the  end 
only  certain  to  itself,  to  us  un- 
certain."* 

B.  \.ch.  17.  sec.  4. 


D  OTHERS. 

things,  doth  uphold,  direct,  dis- 
pose, and  govern  all  creatures, 
actions  and  things,  from  the 
greatest  even  to  the  least,  by 
his  most  wise  and  holy  Provi- 
dence, according  to  his  infalli- 
ble fore-knowledge,  and  the 
free  and  immutable  counsel  of 
his  own  will,  to  the  praise  of  the 
glory  of  his  wisdom,  power,  jus- 
tice, goodness  and  mercy." 

Con,  C.  Scot.  ch.  5.  sec.  1. 
Con.  P.  C.  U.  S.  p.  25.  Say. 
Plat.  p.  26.  Con.  R.  D.  C.  Art. 
1 3.  "  We  believe  that  all  things, 
both  in  heaven  and  in  earth,  and 
in  all  creatures  are  sustained 
and  governedhy  the  providence 
of  this  wise  eternall  and  omni- 
potent God."  "  Wherefore  we 
condemn  the  Epicures  who  de- 
nie  the  providence  of  God,  and 
all  those,  who  blasphemously 
affirme,  that  God  is  occupied 
about  the  poles  of  heaven,  and 
that  he  neither  seeth  nor  re- 
gardeth  us,  nor  our  affaires." 

Latter  Con.  Helvetia. 

"  Nor  is  violence  offered  to 
the  will  of  the  creatures,  nor  is 
the  liberty  or  contingency  of  se- 
cond causes  taken  away,  but  ra- 
ther established."  Con.  C. 
Scot.  ch.  3.  sec.  1.  Con.  P.  C.  U. 
S.fi.  17.  Say.  Plat.fi.  21. 


*  The  pious,  "  neither  for  the  time  past  will  murmur  against  God  for 
their  adversities,  nor  lay  upon  him  the  blame  of  wicked  actions,  as  Aga- 
lltemnon  in  Homer  did,  saying,  lam  not  the  cause,  but  Jupiter  and  fate  t 


HOPMINSIANISM. 


39 


HOPKINS,  AN 

mentf  agent,  or  second  cause 
were  used,  or  had  any  concern 
in  the  matter.  Because  the 
creature  or  the  instrument,  has 
no  power  to  act  or  efTect  any 
thing,  independent  of  God,  or 
which  is  not  given  to  him  by 
God.  And  is  in  the  hand  of 
God,  as  the  ax  or  saw  is  in  the 
hand  of  the  workman.  This  is 
the  light  in  which  divine  reve- 
lation every  where  represents 
the  providence  of  God." 

Syat.Vol.  l./i.  146,  147. 

**  Ml  fiovter  is  in  God,  and  aU 
c^?i«iiires  which  act,  or  move, 
exHt  and  move,  or  are  moved 
in  and  by  him."* 

Syat.  Vol.  l./i.  244. 


D  OTHERS. 

employ  the  best  means  for  ef- 
fecting his  designs."  "  He 
declares, '  the  end  from  the  be- 
ginning, and  from  ancient  times 
the  things  that  are  not  yet  done, 
saying,  my  counsel  shall  stand, 
and  I  will  do  all  my  pleasure.' 
God  causes  every  creature, eve- 
ry action,  eveiy  volition,  every 
desire,  and  every  event  to  be 
what  he  pleases  aiid  what  he 
decrees." 

Willianui  fi.  139,  140,  141, 
142. 

The  providence  of  God  could 
not  extend  to  moral  agents  if 
they  were  not  acted  upon  ;  nor 
regulate  moral  actions  if  they 
were  not  produced  by  a  positive 
influence  of  the  Deity. 

Emmons'  9th  Ser.  et  fiaaaim. 

*  Contingent  or  uncertain 
events  may  be  conjecturedj 
but  cannot  be  foreknown." 

Mass.  Miss.  Magazine. 


nor  yet,  *g*mt  as  carried  away  with  destinies,  will  they  by  despair  throw* 
themselves  into  destruction,  as  that  young  man  in  Piautus,  who  said,  "  Ua- 
stable  is  the  chance  of  things :  the  Fates  drive  men  at  their  pleasure :  I 
will  get  me  to  some  rock,  thepe  to  make  an  end  of  my  goods  and  life 
together."  Neither  yet,  (as  another  did)  will  they  pretend  the  name  of 
God  to  palliate  and  cover  their  own  mischievous  actions  ;  for  so  saith 
Lyconides,  in  another  comedy,  •  GoJ  vsat  the  mover  -•  1  believe  it  was  the 
will  of  the  Gods ;  for  if  it  had  not  been  their  will,  I  know  it  should  not  so 
come  lo  pass  "     £.  I.  ch.  17.  Sec.  3  of  CalvitCt  Irut. 

*  The  Calvinists  consent  to  the  proposition,  that  all  phytical  motien  takes 
place  by  the  phtical  Jnvier  of  God.  If  a  stone  falls,  or  rolls  on  an  inclined 
plain,  God  fnovet  it.  If  a  thousand  wheels  revolve  in  some  complicated 
machines,  God  move*  each  one.  But  thought  and  volition  are  improperly 
compared  to  mechanical  motion.  The  Calvinists  are,  therefore,  of  opinion, 
that  God  does  not  govern  moral  actions  by  a  mechanical  appUcatioD  of 


40  .       CALVtNISal. 

CHAPTER  VI.* 

OF  MORAL  LAW,  OBLIGATION,  ACTIOJ^'  AjYD  CHARACTER, 


CALVIN,                         AND  OTHERS. 

1.  The  will  of  God  is  the  mo-  1.  "The  moral  laiv'i  is  the 

ral  law  of  man;  and  from  his  declaration  of  Me  w///o/*Goc?  to 

being  a  creature,  the  property  mankind,  directing  and  binding 

of  God,  results  his  obligation  to  everyone  to  personal,perfectand 

obey.      "  They  consider    not  perpetual  conformity  and  obedi- 

that  true  religion  ought  to  be  ence  thereunto,   in  the  frame 

framed  according  to  the  will  of  and  disposition  of  the    whole 

God,  as  by  a  perpetual  rule  :  man,  soul  and  body,  and  in  per- 

and  that  God  himself  abideth  formance  of   all    those  duties 

always  like  himself,  and  is  no  of  holiness  and   righteousness 

imagined  apparition  or  fancy,  which  he   oweth  to  God  and 

that  may  be  diversely  fashioned  man  ;  promising  life  upon  the 


power  to  excite  motion.  They  attribute  to  his  providence  higher  praise, 
than  could  be  derived  from  the  regulation  of  machines.  Before  they  will 
suppose  God  to  regulate  moral  beings,  as  an  artificer  manages  the  hands 
of  a  clock,  they  will  assert,  that  God  rules,  that  man  is  ruled  ;  that  God  is 
sovereign,  that  man  is  free ;  and  then  freely  confess  their  ignoiiRnce  of  the 
'inode  of  divine  operation, 

*  It  is  granted  by  all  Calvinlsts  and  Hopkinsians,  that  the  providence 
of  God  has  respect  to  all  the  conduct  of  every  accountable  creature ;  to 
the  first  sinful  volition  of  the  angel  who  first  rebelled,  to  the  lapse  of  man, 
and  all  the  subsequent  actions  of  Adam  and  his  posterity.  But  honsi  does 
the  divine  providence  respect  the  moral  actions  and  character  of  angels, 
devils  and  men  ?  This  is  an  important  question.  Much  is  said,  on  one 
side,  at  least,  about  the  manner  of  providential  government.  Before  we 
can  treat  of  this  subject,  we  must  examine  into  the  nature  of  moral  action, 
which  is  the  object  of  this  divine  controul.  Moral  action  is  said  to  regard 
a  moral  law,  in  consequence  of  a  moral  obligation,  and  to  constitute  the 
character  of  the  elect  and  the  reprobate.  It  seemed  necessary,  therefore, 
to  introduce  a  chapter  upon  these  topics,  in  this  place,  to  prepare  the  way 
fdr  an  exhibition  of  that  part  of  the  two  systems,  which  relat«s  to  the  pro- 
vidence of  God  in  the  formation  of  moral  character. 

f  Sec  note  A.  at  the  end  of  this  chapter. 


llOPKrNSIANl93i. 


41 


CHAPTER  VJ. 

fiF  MORAL  LAW,  OBLIGATIOJ^,  ACTIOJ^^  AJsTD  CUARACTEH. 


HOPKINS,                           AND  OTHERS. 

1.  The  moral  law  is  the  rule  1.  "Every  thing  has  a  nature 

of  right  and  wrong,  which  is  which  is  peculiar  to  itself,  and 

founded  on  the  reason  and  na-  which  is  essential  to  its   very 

ture  of  things.     Syst.  Vol.  \.fi.  existence.     Light  has  a  nature, 

290^ and  Vol.2,  fi.  68.     "This  by  which   it   is    distinguished 

law  did  not,  strictly   speaking,  from  darkness.      Sweet  has  a 

make  it  their  duty  to  exercise  nature  by  which    it    is  distin- 

and  express  this  love ;  but  re-  guished  from  bitter.     Animals 

quired  and  commanded  it,  be-  have  a  nature    by  which  they 

cause  it  ivaa  their  duty."    Syat.  are   distinguished    from    men. 

Vol.V.fi.  251.     "This  neces-  Men   have  a  nature  hy  which 

sarily  supposes  a  rule  of  right,  tbey    are    distinguished    fronx 

or  that  there   was  a  right  and  angels.     Angels  have  a  nature 

wrong  in  moral  character  and  by  which  they  are  distinguish- 

conduct :  and  that  God  did  and  ed  from  God.     And  God  has  a 

could  not  but  require  or  com-  nature  by  which  he  is  distin- 

mand    that    which   is  morally  guished  from  all  other  beings, 

right,  and  forbid  the  contrary."  Now  such  different  natures  lay 

Syat.  Vol.  I. /I.   260.     This  law  a  foundation  for  different  obli- 

required  nothing  but  right  ex-  gations  ;    and  different  obliga- 


ercises,or  love  to  God  and  our 
neighbour.    Syat.  Vol.  \.fi.  Q89. 


tions  lay  a  foundation  for  virtue 
and  vice  in  all  their  different 
degrees.  As  virtue  and  vice, 
therefore,  take  their  origin  from 
the  nature  of  things  ;  so  the 
difference  between  moral  good 
and  moral  evil  is  as  immutable 
as  the  nature  of  things,  from 
which  it  results.  It  is  as  impos- 
sible in  the  nature  of  things, 
that  the  essential  distinction 
between  virtue  and  vice  should 
cease,  as  that  the  essential  dis- 
tinction between  light  and  dark- 


42 


CALVINrSM. 


CALVIN,  AND  OTHERS. 

after  every  man's  liking."  hist,  fulfilling,  and  threatening  death 

B^  1 .  ch.  4.  sec.  3,  ftpon  the  breach  of  it." 

Larger     West.    Cat.  Q.    93. 

"  God  gave  to  Adam  a  law, 

"  Forasmuch  as  thou  art  his  as  a  covenant  of  works,  dyw/ucZf 

creature,  therefore  thoU  art  of  ^'^  bound  him^  ahd  all  his  poste- 

righl  subject  to  his  authority."  ^'^^Y  to  personal,  entire,  exact 

Inst.  B.  1.  ch.  2.  sec.  2.  and  perpetual  obedience  ;  pro- 

They -vrho  regulate  their  con-  mised  life  upon  the  fulfilling, 

duct  by  any  thing  but  the  re-  and  threatened  death  upon  the 

vealed  law  of  God,  worship  an  breach  of  it;  and  endued  him 

unknown     God,    and    are    by  with  power  and  ability  to  keep 

Christ's   mouth,   John  iv.    22.  it."         Con.  P.  C.  U.  S.  p.  90. 


pronounced  guilty. 

B.  1.  ch.  5.  sec.  12. 


Con.  C.  Scot.  ch.  19,  sec.  1.  and 
Say.  Plat.  fi.  62.  with  this  ad- 
dition, «  God  gave  to  Adam  a 
law    of    universal     obedience 
«  Now  ^vhereas    the    Lord    written  in  his  heart,  and  a  par- 
giving  a  rule  of  perfect  righte-    ticular  precept  of  not  eating  the 
ousness,  hath  applied   all   the    fruit  of  the  tree  of  knowledge 
parts  thereof  to  his  own  will,    of  good  and  evil,  as  a  cove- 
therein  is  declared  that  nothing    nant,"  8cc.  8cc. 
is  to  him  more  acceptable  than         God  gave  man  the  moral  law, 
obedience,  which  is  so  much    and  made  him  capable  of  per- 
more  diligently  to  be  observed    forming  it. 
as  the    wantonness    of   man's  Heidelbergh  Cat.  Q.  9. 

mind  is  more  ready  to  devise        God  expressed  his    will  by 
now  and  then  divers  sorts  of   the  moral  law  ;  and  man  before 
worshipping  to  gain  his  favour    the  fall  was  able  to  keep  it. 
withal."  Latter   Con.  Helvetia,  ch.9 

B.  1.  ch,  8.  sec.  5.    and  12. 

2.   Moral  obligation  results 

The  law  requires  conformity    from  a  right  to  command.    Con. 

in  thought  and  action  as  well  as    c.   Scot.   ch.  2.  sec.  2.  Con.  P. 

affection.  C.    U.  S.  ch.  2.  sec.  2.  and  Say. 

B.  1.  ch.  8,  sec.  6.     Plat.  ch.  2.  sec.  2.   Larger  Cat. 

2.  "  Now  when  thou  hearest    Ques.  99.     "  God  manifests  his 

judgment  universally  named  in    sovereignty,  as  being  Jehovah, 

the  difference  of  good  and  evil,    the  eternal,  immutable  and  al- 


HePKINSlANISM. 


43 


HOPKINS, 


AND 


OTHERS. 


With  this  moral  law,  man, 
being  made  a  moral  agent,  ca- 
pable of  discerning  the  right 
and  wrong  in  the  nature  of 
things,  was  not  made  acquaint- 
ed by  revelation  ;  nor  was  he 
formally  put  under  it,  because 
that  was  entirely  needless.  * 

Stfst.  Vol.  1./^.  261. 


ness,  bitter  and  sweet  should 
cease.  These  distinctions  do 
not  depend  upon  the  bare  will 
of  the  Deity  ;  for  so  long  as  he 
continues  the  nature  of  things, 
no  law  or  command  of  his  can 
change  light  into  darkness,  bit- 
ter into  sweet»  nor  virtue  into 
vice."      Emmons,  fi.  62  and  6^1 


3.  Moral  obligation,  there- 
fore, results  from  the  right  and 
wrong  in  the  nature  of  things, 
from  natural  powers  to  discern 
this  moral  fitness,  and  from  the 
possession  of  natural  faculties 
to  love  it.  Syst.  Fare  1.  cA.  4, 
7  and  Q./iaasim. 


2.  "  As  moral  agents  we  are 
capable  of  knowing  the  relation 
in  which  we  stand  to  our  Crea- 
tor and  moral  governor,  and 
how  he  ought  to  treat  us." 
"  But  the  truth  is,  we  are  as 
capableof  knowing,  when  God's 
treatment  of  us  is  just  and 
right,  as  when  a  creature's  is 
so."  Mass.  Altss.  Magazine., 
Vol.  o.fi.  347.     God  has  given 


*  Calvin  admits  that  God  lias  planted  so  mUch  knowledge  in  the  minds 
of  men  that  tliey  are  inexcusable.  They  have,  he  says,  "  a  certain  con» 
science  of  good  and  evil,"  or  so  much  of  the  law  written  on  their  hearts, 
tJiat  their  conscience  either  accuses  or  excuses  them  before  God.  "  There- 
fore the  end  of  the  law  natural  is,  that  man  may  be  made  inexcusable.  And 
it  shall  be  defined  not  improperly  thus;  viz.  That  it  is  a  knowledge  of 
conscience  which  sufficiently  discemeth  between  just  and  unjust,  to  take 
away  from  men  the  pretence  of  ignorance,  while  they  are  proved  guilty  by 
their  own  testimony."  Intt.  B.  2.  ch.  2.  sec.  22.  This  knowledge,  how- 
ever, he  dpes  not  consider  an  uncorrupted  relique  of  the  fall,  but  the  gift 
of  Cod. 


44 


CALVINISM. 


CALVIN,  AND  OTHERS. 

think  it  not  very  sound  and  per-  mighty  God  ;  having  his  being 

feet  judgment."  in  and  of  himself,  and  giving 

*Insi.  B.  2.  ch.  2.  sec.  24.  being    to    all    his    words   and 

"  Our  understanding  is  al-  works,"  and  "  therefore  we  arc 

together  impotent  and  blind  ex-  bound  to  take  him  for  our  God 

cept  it  be  by  grace  illuminated  alone,  and  to  keep  all  his  com- 

not  once  but  continually  in  eve-  mandments."      Larger  Cat.  Q. 

ry  divine  and  heavenly  thing  lOl.       "  Because  God  is  the 

which  we  have  to  learn."  Lord^  and  our  God  and  Redeem- 

B.  2.  ch.  2.  sec.  25.  er,  therefore  ive   are  bound  to 

3.t  "  To  extend  the  power  of  keep  all  his  commandments." 
man  to  the  commandments  of  Shorter  Cat.  Q.  4:4^. 

the  law,  hath  indeed  long  ago        3,  Complete  inability  to  obey 

begun  to  be  common,  and  hath  the  law,  produced  by  the  apos- 

some  speciousness;  but  it  pro-  tacy,  does  not  release  any  man 

ceeded  from  most  rude  igno-  from  moral  obligation.    Larger 

ranee  of  the  law.    For  they  that  Cat.  Q.   94,95,    149.       Shorter 


think  it  a  heinous  offence,  if  it 
be  said  that  the  keeping  of  the 
law  is  impossible,  do  rest  for- 
sooth upon  this  most  strong  ar- 
gument, that  else  the  law  was 
given  in  vain." 

B.  2.  ch.  5.  sec.  6. 


Cat.  39,  40  and  82.  Say.  Plat. 
Con.  C.  Scot,  and  Con.  P.  C.  U. 
S.ch.T.sec  3,and  ch.  19.  sec.  2^ 


*  "  Now  it  is  easy  to  understand  what  is  to  be  learned  by  the  law,  that  is, 
that  as  God  is  our  Creator,  so  of  right  he  hath  the  place  of  Father  and 
Lord,  and  that  by  this  reason  we  owe  to  him  glory,  reverence,  love  and 
fear."     Inst.  Ji,  2.  ch.  7.  sec.  2. 

■J-  "  Neither  may  we  pretend  this  excuse  that  we  want  power,  and  like 
wasted  debtors  are  not  able  to  pay.  For  it  is  not  convenient  that  we 
should  measure  the  glory  of  God  by  our  own  power :  for  whatsoever  we 
be,  he  always  remains  like  to  himself,  a  lover  of  righteousness,  a  hater  of 
wickedness.  Whatsoever  he  requireth  of  us,  (because  he  can  require 
nothing  but  that  which  is  right)  by  bond  of  nature  we  must  of  necessity 
obey  :  but  that  we  are  not  able  is  our  own  fault."    Inst.  B.  2.  ch.  7.  sejc.  2. 


How  naturd  imbecility  beeame  a  crime  is  exhibited  in  thfe  chapter  on 
rjie  apostacy. 


H0PKINSIANI6M. 


45 


HOPKINS)  AND  OTHEUS. 

This  same  writer,  however,  all  men  a  natural  conscience, 

says,  when  speaking  of  infants,  unimpaired  by  the   fall,  which 

f  persons  may  be  moral  agents,  enables  them  to  juHge  between 

and  sin  without  knowing  what  "ght  and    wrong.       Emniona, 

the  law  of  God  is,  or  of  what  Ser.  8.     "If  we  were  noX  capa- 

nature  their  exercises  are ;  and  blc  of  judging  of  his  treatment 

while  they  have  no  conscious-  of  us,  we  should  not  be  the  pro- 

ness  Uiat  they  are  wrong."  per  subjects  of  his  moral  go- 

Syst.  Fol.  I.  fi.  339.  vernment." 

M.M,  Maff.  Fol.  3  fi.  347. 

3.  Natural  inability, however  3.  «  If  men  were  not  moral 
produced,  releases  the  subject  agents,  or  were  destitute  of  na- 
fti  it  from  moral  obligation.!  tural  ability  to  keep  the  divine 

StfsC.  Vol.  l./j.  341.  et/iaaaim.  commands,  they  would  be  inca- 
pable of  moral  action.  It  is  not 
possible  for  men  to  be  disobe- 
dient,  except  they  have  the  na- 
tural ability  to  be  obedient. 
For  the  commands  of  God  ne- 
ver exceed  the  natural  ability 
of  man."* 

Spring's  Disquisitional  fi.  11. 


•  See  note  B.  at  the  end  of  this  chapter. 

t  "  It  la  not  of  creation  but  of  the  corruption  of  nature  that  men  being 
made  bond-slaves  to  sin,  can  will  nothing  but  eviL  From  whence  cometh 
this  want  of  power  which  the  wicked  would  gladly  pretend,  but  upon  this, 
that  Adam  of  his  own  accord  made  himself  subject  to  the  tyranny  of  the 
Devil  ?  Hereupon,  therefore,  grew  the  corruption,  with  the  bonds  whereof 
we  are  holden  fast  tied,  for  that  the  first  man  fell  from  his  Creator."  Inat. 
B.  2.  ch.  5.  sec.  1.  The  Calvinists  say,  that  although  man  has  lost  his 
power  to  obey,  yet  God  has  not  lost  his  right  to  command  ;  any  more,  than 
a  creditor  loses  his  right  to  demand  payment  and  hold  the  written  obliga- 
tion, because  the  voluptuous  debtor  has  actually  become  a  bankrupt,  and 
has  not  a  dollar  in  the  world- 


In  opposidon  to  this  representation.  Dr.  Smalley,  who  is  very  far  from 
yielding  assent  to  all  the  extravagant  notions  of  Dr.  Emmons,  but  who 
doeg  not  accord  with  Calvin,  says,  "  it  is  to  be  observed  for  clearing  up  this 


46  CALVINISM. 

CALVIN,  AND  OTHERS. 

<«^  Wherefore  let  this  propor-  4.  "  Man  by  his  fall  into  a 
tion  of  our  strength  with  the  state  of  sin,  hath  wholly  lost  all 
commandments  of  God's  law  be  ability  of  will  to  any  spiritual 
no  more  enforced,  as  if  the  Lord    good." 

had  measured  the  rule  of  jus-  Before  the  fall  he  had  fioiver 
tice,  which  he  purposed  to  give  to  nvill  and  to  do  both  good  and 
in  his  law,  according  to  the  rate  evil.  Since  the  fall  he  has  only 
of  our  weakness."  "  The  Lord  the  fioiver  of  willing  and  doing 
commandeth  those  things  that  evil,  until  he  is  enabled  by 
we  cannot  do,  that  we  may  grace.  Say.  Flat,  Con.  C.  Scot. 
know  what  we  ought  to  ask  of  and  Con.  P.  C.  U.  S.  ch.  9. sec.  1, 
him."  "  Faith  obtaineth  that  2, 3,  4.  Mso,  Con.  R.  D.  C.  Art. 
which  the  law  commandeth,  14.  The  same  doctrines  are 
yea,  the  law  therefore  com-  taught  in  the  Confessions,  of 
mandeth  that  faith  may  obtain  England^  France^  Helvetia^  Ba- 
that  which  was  commanded  by  sil^  Bohemia^  Belgia^  and  Aus* 
the  law."  "  Again  let  God  give  purge. 
what  he  commandeth,  and  covci- 
mand  what  he  will." 

B.  2.  ch.  5.  sec.  7. 

4.  Before  the  fall  man  had, 
not  merely  the  capability  of  be- 
ing the  subject  of  volitions,  but 
the  poivcr  of  choice,  in  relatioil 
to  both  good  and  evil. 

Since  the  fall  man  has  the 
ponver  of  willing  evil  only, 
until  God  by  the  supernatural 


subject,  that  there  are  tvio  very  different  kinds  oi  inability  ;  so  different  that 
the  o7ie,  however  great,  does  not  lessen  moral  obligation  in  theleast ;  where- 
as the  other,  so  far  as  it  obtains,  destroys  obligation,  and  takes  away  alt 
desert  of  blame  and  punishment  entirely.  These  two  kinds  of  inability,  as 
I  hinted,  have  commonly  been  distinguished,  by  calling  one  a  natural,  and 
the  other  a  moral  inability.  Which  distinction  may  be  briefly  stated  thus  : 
Moral  inability  consists  only  in  the  want  of  a  heart,  or  disposition,  or  will, 
to  do  a  thing.  J^atural  inability,  on  the  other  hand,  consists  in,  or  arises 
from,  want  of  understanding,  bodily  strength,  opportunity,  or  ivhatcver 
may  prevent,  our  doing  a  thing,  when  we  are  willing,  and  strongly  enough 
disposed  and  inclined  to  do  it.    Or  in  fQ.wer  words,  thus  :  whatever  a  ma^ 


HOPKlNSlAKlSJJt. 


47 


itOPKINS) 


AND 


OTHERS'! 


4.  Moral  action  consists  in 
\ioiuntary  exercises^  or  choice. 
Whoever  has  choice,  'without 
any  reference  to  the  cause  or 
efficient  agent  of  that  choice, 
is  a  moral  agent.  Herein  con- 
sists man's  freedom  that  his 
choice  is  a  choice  ;  or  his  ivill  is 
a  ivill.  Although  he  be  not  the 
cause,  original  mover,  or  effi- 
cient agent  of  the  choice,  yet  it 
is  his,  being  produced  in  him. 
Syst.  Vol.  1 .  ch.  4. 


4.  "  A  moral  action  is  an  ex- 
ercise of  the  will,  or  heart  of 
man.  For  the  heart  of  man  is 
the  only  source  of  moral  exer- 
cise. It  is  the  heart  of  man 
wliich  God  requires  ;  and  with' 
the  heart  we  obey  or  disobey 
the  divine  commands."  "  In 
other  words,  a  moral  action  is 
a  volition  of  a  moral  agent ;  and 
not  any  animal,  intellectual, 
visible  or  external  motion.  For 
the  law  of  God,  which  is  the 
only  standard  of  moral  exer- 
cise, requires  the  heart." 

S/iring*s  Disquisitions,  fi.  54;. 

"  The  heart  consists  in  volun- 
tary exercises  ;  and  voluntary 
exercises  are  moral  agency." 

Emmons,  /i.  337. 


could  not  do,  if  he  viould,  in  this,  he  is  under  a  natural  inability  ;  but  when 
all  tlie  reason  why  one  cannot  do  a  thing,  is  because  he  does  not  choose  to 
do  it,  the  inability  is  only  of  a  mora/ nature." 

"  Som.e  account  for  God's  suspending  our  salvation  upon  impossible 
conditions,  and  condemning  men  for  not  doing  what  it  is  not  in  their  power 
to  <lo,  oy  observing,  tliat  we  lost  our  power  by  the  fall.  Our  present  weak- 
ness and  blincTnesa  was  brought  upon  us  as  a  righteous  punisliment  for  the 
disobedience  of  Adam  ;  and  God,  they  say,  has  not  lost  his  right  to  com- 
mand, because  man  by  his  own  folly  and  sin,  has  lost  his  aiiility  to  obey. 
That  is,  we  ought,  it  is  our  present  real  duty  to  exert,  not  only  all  the 
strength  we  actually  hate  but  all  we  should  have  had,  had  it  not  been  for 
the  original  apostacy.  But  to  this  it  will  be  objected,  that  we  never  reason 
and  judge  in  this  manner,  in  any  other  case.  We  do  not  think  those  who 
have  lost  tlieir  eyes,  are  still  to  blame  for  not  seeing  ;  or  Uiosc  who  have 
lost  their  reason  for  not  understanding." 

"  It  must,  I  think,  be  granted,  that  we  do  generally  suppose  a  man's  pre- 
sent duty  cannot  exceed  his  present  strength,  suppose  it  to  have  been  im- 
paired by  what  means  it  will."  Smalley  on  moral  inability,  Ser.  1. 

God,  say  the  opposers  of  this  last  representation,  has  not  suspended 
man's  salvation  upon  any  condition  which  he  can,  or  ever  will  perform. 
The  atonement  is  the  only  toif(tit:»n  on  whick  is  suspended  tho  sinjier's  salr 


48 


e^ALVlNlSM. 


CALVIN,                           AND  OTnERS. 

influences  of  his  spirit,  igives  5.  Holiness  consists  in  en- 

him  ability  to  choose  good.  tire  conformity  to  the  image  of 

B.  1.  ch.  15.  sec.  8.  B.  2.  c/i.  2.  God.     Larger  Cat.  Q.  17.   and 

sec.  6, 7,  and  8.  Con.   C.  Scot.  Con.  P.  C.   U.  S, 

5.  6.  and  7.  Whatever  con-  Say.  Plat,  ch,  4.  sec.  2.    «  5m  is 

stituted  that    image   of    God,  any  want  of  conformity  unto,  or 

which  Adam  possessed  before  transgression    of   the    law    of 

the  fall  is  called  holiness.     P.  God."     Larger     Cat.     Q.    24. 

3.  ch.  S.  sec.  9.     This  is  not  re-  Shorter,  Q.  14.     Sin  is  either 

stored    to    us  at   once.     Ibid,  original  or  actual.  Larger  Cat. 

Sin  is  any  want  of  conformity  Q.  25.  Shorter,  Q.  17  and  18. 

to,  or  opposition  of  the  will  of  6.  Every  action  of  an  unre- 

God  ;  and  does  not  always  im-  newed  man  is  entirely  sinful  ; 

ply  advised  malice  and  froward-  and  the  best  actions  of  a  be- 

ness.      B.    2.    ch.   2.    sec.  25.  liever,  "  are  defiled  and  mixed 

«  There  never  was  any  work  of  with  so  much   Aveakness    and 

a  godly  man,  which  if  it  be  ex-  imperfection,  that  they  cannot 

amined  by  the  strict  judgment  endure  the  severity  of  God's 

of  God,  but  will  be  condemn-  judgment." 

ed."       B.  3.    ch.     14.  sec.  11.  Con.  C.  Scot     Con.  P.    C.  U. 

"  The   best  work  that  can  be  5.  Say.  Plat.  ch.    1 6.  sec.  7  and 

brought  forth  by  them,  is  al-  5.  "  We  can  do  no  work  but 

way  sprinkled    and    corrupted  what  is  polluted  by  our  flesh, 

with  some  uncleanness  of  the  and  also  punishable."     Con.  R. 

flesh,  and  hath  as  it  were  some  D.  C.  Art.  24. 

dregs  mingled  with  it."  7.  The  character  of  an  unre- 

B.  3.  ch.  14.  sec.  9.  and  B.  4.  generated  person  is  this  ;  he  is 

eh.  15.  sec.  10.  a  sinner  by  nature  and  practice  : 

The  natural  man  is  wholly  of  a  saint  this ;  he  is  a  sinner 

corrupted  in  all  the  faculties  of  saved    by  grace,    whose  very 


vation.     It  is  God  \/ho gives  the  principle,  the  ability,  the  exercise  of  futh  ^^ 
and  promises  that  those  who  receive  this  gift,  who  believe,  who  are  made 
alive,  shall  be  saved. 

Fallen  man  has  the  power  of  sinning,  and  for  the  exercise  of  it,  he  will  be 
punished  ;  while  it  still  remains  true,  that  grace  alone  gives  the  ability  ta 
please  God.  "  Can  the  Ethiopian  change  his  skin  ?  or  the  leopard,  his  spots  ' 
Then  may  ye  also  do  good,  who  are  accustomed  to  do  evil."  "  Neither 
can  a  corrupt  tree  bring  forth  good  fruit,"  "  Can  the  fig-tree  bear  olive 
berries  ?" 


IIOPKINSIANISM. 


49 


H0PKIK8,  i 

5.  Virtue  and  vice,  or  sin 
and  holiness  arc  predicable  of 
nothing  but  moral  actions. 

Syat.    Vol.    1.  fi.  129.* 


6.  Every  moral  action  is 
©ilher  perfectly  holy,  or  per- 
fectly sinful.  That  is  aiffood  or 
holy  moral  act  or  choice,  which 
is  conformed  to  the  moral  law, 
and  may  be  resolved  into  disin- 
terested benevolence.  That  is 
an  fevil  moral  action  which  is 
direct  hostility  to  the  moral  law, 
and  may  be  resolved  into  hatred 
of  it,  or  which  is  the  same,  into 
self-love,  or  supreme  selfish- 
ness. 

Syst.  Vol.  1.  Part  1.  cA.  4. 
and  Part  2.  c/i.  4. 


lND  others. 

5.  Sin  is  a  wrong  choice  or 
volition.  Holiness  is  its  oppo- 
site ;  a  right  choice  or  volition. 
Nothing  else  is  sin;  nothing 
else  holiness. 

S/iring's  Disguhitionsyp.  16 
and  17. 

6.  "1.  Is  not  sinfulness  a 
sinful  act  of  the  will  I  2.  Is  not 
goodness  a  good  act  of  the  will  ? 
3.  Is  the  same  identical  act  of 
the  will  both  a  holy  and  a  sinful 
act  ?  4.  Is  a  holy  volition  a  sin- 
ful volition  ?  If  then  sinfulness 
is  a  sinful  volition  ;  if  holiness 
is  a  holy  volition ;  and  if  tho 
same  identical  volition  cannot 
be  holy  and  sinful  both,  does  it 
not  inevitably  follow  that  holi- 
ness and  sin  are  never  mixed  in 
the  same  volition  ?  If  this  is 
not  demonstration,  I  will  thank 
Mr.  T.  to  point  out  the  fallacy." 

S/trinff's  Diaquisilions^fi.  179, 


•  "  As  the  law  requires  love,  and  nothing  but  love,  it  may  be  determined 
with  great  certainty  that  sin  consists  in  that  which  is  contrary  to  that  love 
which  tlie  law  requires,  be  it  what  it  may.  There  can  be  no  neutral  moral 
exercises,  which  are  neither  conformable  to  the  law  of  CJod,  nor  contrary 
to  it  ;  therefore  every  exercise  of  the  heart  of  a  moral  agent,  which  is  not 
agreeable  to  the  law  of  God,  is  contrary  and  opposed  to  it.  It  must  also 
l)e  observed,  and  kept  in  mind,  that  tin,  as  does  holiness,  consists  in  the 
^motions  or  exercises  of  the  heart  or  •will,  and  in  nothing  else.  Where  there 
is*  no  exercises  of  heart,  nothing  of  the  nature  of  moral  inclination,  will  or 
choice,  there  can  be  neither  sin  nor  holiness."  Sytt.  Vol.  I.  p  o44.  Of 
course,  it  is  as  suitable  to  speak  of  a  sinful  horse,  as  of  a  sinful  human 
nature,  or  of  the  criminality  of  wanting  original  righteousness. 

•  Hopkins'  System  abounds  with  such  violations  of  the  haws  of  tlia 
EV^lish  language,  for  which  the  writer  of  the  Contrast  is  not  accountable. 

7 


50 


CALVINISM. 


CALVIN,  an: 

his  soul,  so  that  he  is  a  sinner 
by  nature.  This  is  his  charac- 
ter. When  the  work  of  regen- 
eration has  been  commenced, 
and  he  has  some  saving  know- 
ledge of  God,  and  some  free- 
dom of  will  to  good,  he  is  of  a 
mixed  character.  When  the 
image  of  God  shall  be  complete- 
ly restored,  he  will  possess  a 
perfect  character. 

Inst.  B.  4.  ch.  15.  sec.  W.and 
B.  4.  ch.  L5.  sec,  10,  11, 12.  e^ 
passim. 


3  OTHERS. 

righteousnesses  are  as  filthy 
rags  :  of  a  glorified  saint  this ; 
he  is  perfectly  restored  to  the 
image  of  God  ?  and  is  immu- 
tably free  to  the  choice  of  good 
only. 

Say.  Plat.  Con.  C.  Scot.  Con, 
P.  C.  U.  S.  ch.  6.  sec.  3.  ch.  16 
and  17.  ch.  9.  sec.  5. 

8.  Although  no  man  has 
ability  to  keep  the  moral  law, 
yet,  it  is  of  use  to  show  us  the 
will  of  God,  exhibit  our  duty 
and  obligations,  convince  us  of 
our  sinful  pollution  and  disabi- 
lity, humble  us  under  a  sense  of 
our  sin  and  misery,  awaken  our 
consciences  to  flee  from  the 
wrath  to  come,  drive  U8  to 
Christ,  excite  our  gratitude  to 
him  for  obeying  in  our  stead, 
and  render  the  accursed  inex- 
cusable.* 

Larger  Cat.  Q.  95,  96,  97. 
Con.  C.  Scot.  Con.  P.  C.  U.  S. 
Say.  Plat.  ch.  19.  sec.  5,  6. 


*  The  whole  of  the  Heidelbergh  Catechism  is  founded  upon  this  view 
of  the  moral  law.  It  teaches,  that  by  the  moral  law  we  are  convinced 
of  our  misery ;  and  thence  are  directed  to  seek  deliverance  by  the  Re- 
deemer. Calvin's  views  of  the  law  were  the  same.  He  proves,  that  the 
observing  of  the  law  is,  since  the  fall,  utterly  impossible :  B.  2.  ch.  7.  sec.  4. 
That  the  ceremonial  law  was  given  to  nourish  the  hope  of  Christ  until  his 
coming :  and  that  the  ten  commandments  were  also  given  to  prepare  men 
to  seek  Christ.  J9.  2.  ch.  7.  sec.  1,  2.  He  Says  there  are  three  uses  of  the 
moral  law.  1,  To  restrain  the  unrenewed  and  the  reprobate.  S.  2-  ch.  7. 
«cc.  10,  11,  12.  2,  To  show  us  the  righteousness  which  God  will  accept, 
that  we  being  convinced  of  sin,  imbecility,  and  accursedness  may  be  moved 
+0  seek  that  perfect  righteousness  in  Christ.    B,  2.  ch.  7.  sec.  7,  8,  9.    3,  Ta 


H0PKINSIANI9M. 


51 


HOPKINS,  A 

7.  The  moral  exercises  of  a 
moral  agent ^  constitute  his  tmo- 
ral  c/iaractert  according  to 
which  God  will  punish  or  re- 
ward hira  through  eternity. 
The  unrenewed  sinner's  cha- 
racter is  fierfectly  bad^  because 
he  has  no  love  ;  the  believer's 
character  is  a  mixed  character^ 
because  sometimes  he  obeys 
and  sometimes  disobeys  the 
law ;  while  the  character  of  the 
saints  in  glory  and  of  the  holy 
angels  \i  fierfectly  good. 

Syat.  Part  2.  ch.  4.  sec.  13 
and  14. 


ND  OTHERS. 

7.  Bad  men  have  none  but 
perfectly  sinful  exercises.  The 
character  of  the  Christian  in 
this  life  is  imperfect,  because 
of  the  inconstancy  of  his  fier- 
fectly holy  volitions,  and  be- 
cause every  intermission  be- 
tween good  exercises  is  filled 
with  fierfectly  sinful  volitions. 
In  heaven,  the  saints  will  love 
constantly^  and  thus  be  con- 
stantly  fierfect  in  holiness. 

Emmons*  18  and  19  Ser' 
monsy  and  a  Sermon  on  the 
death  of  Mr.  LeiviSf  by  the  Rev. 
Holland  Weeks. 


promote  the  progression  of  believers  in  holiness.  B.  2.  ch.  7.  tec.  14. 
According  to  the  Hopkinsian  System,  the  law  is  of  use  :  1,  As  a  motive  in 
view  of  which  God  produces  the  selfish  choice  of  escaping  punishment, 
and  thus  restrains  the  wicked,  who  are  not  restrained  by  a  principle  of 
fear,  because  there  is  no  such  thing:  2,  As  a  rule  of  duty,  to  showmen 
how  much  they  have  ability,  but  no  ditposition  to  do,  and  how  much  wilful 
rebellion  will  be  pardoned  in  them,  if  God  ever  forgives  their  sins  :  3,  As 
a  standard  of  riglit  according  to  which  God  creates  in  his  people  here,  in- 
terchangeably,  a  perfect  conformity  and  a  perfect  opposition,  according  to 
the  nature  of  their  volitions.  But  God  cannot*  make  men  willing  to  be 
saved  by  any  convictions  of  gfuilt  or  danger.  See  the  10th  chapter  of  this 
Contrast,  on  Effectual  Calling. 


5^  OF  THE   ORIGIN  OF  hA^V, 

JNOTE  A, 

OF  THE  OMIGJJV  OF  LAW. 

Law,  says  J.  H.  Tooke,  (Diversions  of  Puiiey,  Vol  2.  p.  6  )  is 
merely  the  past  tense,  and  past  participle  of  a  Gothic  and  Anglo- 
Saxon  verb,  which  signifies  any  thing  laid  down,  as  a  rule  of 
conduct.  In  the  same  manner,  the  English  word  just,,  is  the 
past  participle,  just-mw  ;  from  jubere  to  command.  Right,  it 
has  already  been  pi-oved,  signifies,  something  ruled,  or  ordered. 
Hence,  "  to  have  right  and  law  on  one's  side  is,  to  have  in  one's 
favour  that  which  is  ordered  or  laid  4ow?i.  A  right  and  Just 
action  is,  such  a  one  as  is  ordered  and  commande^d.  A  Just  man 
is,  such  as  he  is  comma?ided  to  be,  who  pbserves  and  obeys  the 
things /ajrf  r/own  and  commanded."  "If  right  •awCi  Just  mean 
ordered  and  commanded,  we  nmst  at  once  refer  to  the  order  anci, 
command  ;  and  to  the  authority  which  ordered  and  commanded  }" 
for  before  there  can  be  any  thing  right ,-  there  must  be  one  to 
rule^  or  order. 

Diversions  of  Purley, p.  1.  to  13.  Vol.  2.. 

When  tve  anglicize  the  Latin  words  Just-um  and  rcct-um,  by 
omitting  the  termination  M?n,  the  very  etymology  of  oar  language 
proves  the  incorrectness  of  the  position,  that  "  the  difference 
between  right  and  wrong  is  independent  of  the  divine  will."  Had 
God  given  no  commands  to  men,  there  would  have  been  nothing 
right  or  wrong  in  our  conduct,  so  far  as  it  relates  to  him.  Now, 
any  thing  laid  down  for  a  rule  of  conduct,  may  be  right  in  our 
own  eyes,  but  it  is  wrong,  in  the  view  of  Heaven,  if  not  divinely 
ordered.  To  this  view  of  the  subject,  it  may  be  objected,  that 
Just  and  right  are  applied  to  the  character  and  conduct  of  Jeho- 
vah, who  has  no  superior  to  command  him.  It  is  answered, 
that  God  commands  his  creatures  to  render  to  every  one  what  \s, 
due  ;  and  because  God  does  the  same,  when  speaking  of  himself 
to  men,  he  declares  that  he  is  Just.  He  orders  us  to  be  holy, 
merciful  and  kind,  and  because  all  his  ways  are  holiness,  mercy 
und  kindness,  it  is  said  that  his  way  is  right.  Right  and  Just, 
Jike  many  other  expressions,  are  figuratively  applied  to  that  God, 
■wJjo  commands  tvll,  and  is  commanded  by  none.     Jesus  Christ  is 


OF  NATURAL  AND  MORAI.  ABILITY.  53 

called  the  Just  One,  (Acts  iii.  14.  and  vii.  52.  and  xxii.  14  )  and 
the  "  Just  God,  and  Saviour,"  (Isa.  xlv  21.)  because  he  fulfilled 
all  righteousness,  and  actually  obeyed  the  laip,  conforming  to  all 
which  was  ordered  concerning  hina. 

Let  Christians,  then,  speak  of  the  law  of  the  Lord,  and  leave 
it  for  heathens  to  argue  from  the  nature  and  fitness  of  things. 
It  better  becomes  them,  than  a  minister  of  Jesus,  to  say,  that 
virtue  and  vice  are  not  dependent  upon  the  will  of  Jehovah, 


-<M!>A»' 


NOTE  B. 

OF  STATURAL  A.VT)  MORAL  ABILITY. 

This  same  writer  says,//.  183,  that  "  as  there  is  a  wide  differ- 
ence between  natural  good  and  moral  good,  and  between  natural 
evil  and  moral ;  so  there  is  a  wide  difference  between  natural 
ability  and  moral  ability.  And  if  we  do  not  carefully  mark  the 
dibtintdou  between  them,  wc  shall  blend  and  confound  things 
which  differ,  and  grope  in  the  dark,  instead  of  communicating 
light.  Then  ;  what  is  natural  ability  ?  A'atural  ability  is  the  in- 
tellectual, and  bodily  strength  of  man  to  Jierform  every  action 
ivhich  God  requires  of  him.  Ability  relates  to  action  :  and  all 
men  according  to  this  acceptation  of  the  word,  are  able  to  perform 
what  God  requires.  For,  God  is  infinitely  reasonable  in  his  re- 
quirements. It  is  as  much  impossible  for  God  to  require  more 
of  us  than  we  have  intellectual  andcorporeal  strength  to  perform, 
as  it  is  for  him  to  be  unjust.  There  is  a  perfect  correspondence 
between  the  commands  of  God,  and  the  natural  ability  of  the  sub- 
jects of  his  command."  On  fiage  9,  he  says  "  though  the  heart 
of  man  be  wholly  depraved,  it  does  not  follow  that  his  intellectual 
and  animal  exercises  are  depraved  any  more  than  his  fingernails: 
for  they  are  not  of  a  moral  kind."  And  hence  he  infers,  that 
neither  bodily  action,  nor  the  exercises  of  reason,  judgment  and 
conscience  are  holy  or  sinful.  His  whole  controversy  with  Dr. 
Tappan  is  designed  to  show,  that  God  requires  nothing  but  holy 
moral  action,  and  in  no  case  demands,  without  this,  intellectual 
&r  bodily  exercise.     Yet  it  is  intellectual  and  bodily  strength 


54^  OF  NATURAL  AND  MORAL  ABILITY. 

which  affords  man  such  natural  ability  as  renders  him  a  moral 
ag'enly  and  binds  him  to  obedience  by  moral  obligation. 

To  such  reasoning,  the  Calvinists  reply  ;  what  have  intellec- 
tual and  bodily  sttength  to  do  with  moral  action  ?  There  is  some- 
thing illogical  in  your  sweeping  the  cords,  back  and  forth, 
from  natural  ability  to  moral  action,  and  from  moral  ability 
to  natural  action.  You  may  thus  charm,  with  the  music  of 
words,  but  will  not  convince  the  man  of  sound  mind.  We 
agree  with  you,  that  "  ability  relates  to  action  ;"  and  that 
there  must  be  a  corresfioridence  between  the  commands  of  God 
and  man's  ability  j  and  also,  between  the  nature  of  the  ability  and 
the  nature  of  the  action  ;  to  render  the  sinner,  according  to  your 
system,  a  subject  of  moral  government.  The  ability  must  not 
only  relate  to  the  action,  but  be  adapted  to  it :  for  the  trunk  of  a 
tree,  its  bark  and  buds,  may  have  some  relation  to  pears,  but  no 
one  would  say  that  the  trunk,  bark  and  buds  of  the  oak,  constitu- 
ted a  capacity  for  bearing  either  pears  or  peaches.  Moral  fruits 
as  well  as  natural  require  an  afxfirofiriate  capacity.  Intellectual 
action  requires  intellectual  ability  :  mechanical  action,  mechanical 
ability:  muscular  action,  muscular  ability  ;  and  moral  action, 
MORAL  ABILITY.  You  would  Call  the  man  an  idiot,  who  should 
talk  of  his  intellectual  ability  of  mechanically  keeping  time  ;  or 
who  should  say,  that  he  had  the  corporal  ability  of  thought,  with- 
out the  intervention  oi  mental  power.  What  then  shall  we  call 
those  persons,  who  tell  us,  "  sinners  have  a  natural  ability,  or 
intellectual  and  bodily  strength,  for  7noral  action"  while  they 
with  the  same  breath  tell  us,  that  there  is  nothing  moraliu  bodily 
action  or  capacity  ;  nothing  7noral  in  intellectual  exercise  ?  To 
love  God,  you  say  is  a  moral  action,  and  men  are  bound  to  love 
God,  because  they  have  ability  to  think  and  to  walk,  while  they 
have  not  ability  to  love.  Is  this  logic  ?  Is  this  the  way  to  silence 
cavillers,  and  justify  the  impeached  rectitude  of  Jehovah,  in  re- 
quiring fallen  man  to  be  holy  ? 

"  What  is  moral  ability  ?  As  moral  ability  belongs  to  the  heart 
of  man  only,  and  not  to  his  natural  faculties;  it  is  obvious,  that 
moral  ability  to  obey  God  consists,  in  a  man^s  loving  his  command- 
ments. Accordingly,  when  we  say  that  a  good  man  is  the  sub- 
ject of  moral  ability  to  love  God,  the  import  is  this,  tliat  he  actur 


OP  NATURAli  AND  MORAL  ABILITY.  55 

ally  loves  him."  fi.  184  and  185.  It  seems  then,  that  moral 
ability  is  not  the  power  of  loving^  but  the  act  of  loving*  Man 
therefore,  never  has  any  p.oxoer  to  love  God.,  except  the  power  of 
thinking  and  of  muscular  motion,  until  he  loves  God  ;  and  this 
intellectual  and  bodily  ability  is  nothing  which  appertains  to 
moral  ability,  or  action  !  Logic  upon  logic ! 

Again  it  is  said,  page  54,  that  "  the  heart  of  man  is  the  only 
source  of  moral  exercise  ;"  and  again,  fi.  42.  "  the  heart  ofman^ 
which  is  the  sum  or  aggregate  of  his  moral  exercises^  is  totally 
evil."  Where  there  has  been  but  one  holy  exercise,  that  is  a 
man's  good  heart.  This  is  \\\s  first  exercise  :  but  the  heart  is 
a  source  of  moral  exercise,  and  this  heart  being  an  exercise,  it 
follows,  that  one  exercise  is  the  source  of  another  exercise  ;  and 
therefore  there  must  have  been  one  holy  exercise  before  the 
first  holy  exercise.  This  is  the  logic  of  that  pre-eminently  ra- 
tional system,  called,  in  distinction  from  those  who  maintain  the 
doctrine  of  the  communication  of  a  holy  tastey  biait,  or  JirincifilCf 

«  THE  EXERCISE  SChcmC." 


•  "  A  principle  or  pover  of  action  in  distinction  from  action,  lies  quite 
beyond  the  reach  of  description  or  conception." 

Spring' t  Diiquisitiont,  p.  205. 

"  What  is  the  description  of  that  ability  which  neither  consists  in  bodily 
and  intellectual  strength,  nor  in  voluntary  exercise  f*  Ibid.  p.  185. 


£6 


CALvWflsM. 


CHAPTER   VII. 

OF  BIVIjYE  PROVIDEJVCE,  IjX  RELATIOK  to  Tim  ORWU^ 
OF  EVIL,  AA''D  REPROBATIOJ<r.* 


CALVIN,                           AND  OTHERS. 

\.  Of  the  origin  of  evil  among  1.  Divine  Providence  to- 
the  angels.  "  As  the  Devil  was  wards  angels  and  men,  consists 
created  by  God,  let  us  remem-  in  firescrving,  governing^  and 
ber  that  this  malice  which  we  ordering  as  well  as  bounding.^ 
ascribe  to  his  nature,  is  not  by  Larger  Cat.  Q.  18.  Con.  C.  Scot, 
creation,  but  by  depravation.  Con.P.  C.  U  S.  Say.Plat.ch.  5. 
For  whatsoever  damnable  thing  "The  almighty  power,  un- 
he  hath,  he  hath  gotten  to  him-  searchable  wisdom  and  infinite 
self  by  his  own  apostacy  and  goodness  of  God,  so  far  mani- 
fall :  which  the  scripture  there-  fest  themselves  in  his  provi- 
fore  gives  us  warning  of,  lest  dence,  that  it  extendeth  itself 
thinking  that  he  came  out  such  even  to  the  first  fall,  and  all 
an  one  from  God,  we  should  other  sins  of  angels  and  men, 
ascribe  that  to  God  which  is  and  that  not  by  a  bare  permis- 
farthcst  fi'om  him.  For  this  sion,  but  such  as  hath  joined 
reason  doth  Christ  say,  that  Sa-  with  it  a  most  wise  and  power- 
tan  speaketh  of  his  own  when  ful  bounding,  and  otherwise  or- 
he  speaketh  lies,  and  addeth  a  dering  and  governing  of  them, 
cause  why,  '  because  he  abode  in  a  manifold  dispensation,  to 
not  in  the  truth.'  John  viii.  44.  his  holy  ends  ;  yet  so  as  the 
Now  when  he  saith  that  he  sinfulness  thereof  proceedeth 
abode  not  in  the  truth,  he  show-  only  from  the  creature,  and  not 
cth  that  he  had  been  once  in  from  God:  who,  being  most 
the  truth.     And  when  he  mak-  holy  and  righteous,  neither  is 


*  The  Providence  of  God,  »«  relation  to  the  elect,  will  be  particularly 
stated  under  the  caption  of  "  Effectual  Calling  ;"  and  therefore,  notliing 
upon  that  subject  will  be  designedly  introduced  into  this  chapter. 

f  Not  one  of  these  words  conyeys  the  full  idea  of  agency,  which  being 
derived  from  ago,  signifies  to  do  ;  for  the  Calvinists  maintain  that  God  can 
govern  his  creatures,  without  doing  all  their  deeds  himself. 


H0PKINSIANI9M. 


57 


CHAPTER  VII. 

OTJDirmE  PnOVIDEJ^CE,  IJ^  RELATIOJ^  TO  THE  ORIGlM 
OF  EVIL,  ^J^D  REPROBATIO^r. 


HOPKINS)                         AND  OTHERS. 

1.  All  the  angels  were  crea-  1.  "  Divine  agency  is  tbe« 
ted  perfectly  holy:*  or,  they  cause  of  creature  agency.'* 
were  created  under  moral  law  Mass.  Miss.  Magazine, 
to  God,  and  all  their  exerci-  «  Divine  Permission  neither 
ses  were  perfectly  benevolent,  causes  nor  7norf/^e«  anything  or 
They  were,  however,  no  more  event,  either  in  the  natural  or 
the  movers  or  cause  of  their  moral  world." 
own  volitions  than  fallen  men  .  Mass.  Miss.  Magazine, 
are.  Under  the  moral  govern-  «  It  is  impossible  to  account 
mcnt  of  God  they  were  placed  for  the  origin  of  evil  upon  any 
in  a  state  of  trial,  or  probation,  other  hypothesis,  than  this,  that 
Man,  they  saw  to  be  more  an  God  is  the  efficient  agenty  the 
ultimate  end  than  themselves  ;  great  first  cause  of  all  sin.** 
and  since  all  moral  actions  are  Mass.  Miss.  Mag.  JVb.  3.  otj. 
excited  in  view  of  a  motive^  al-  Divine  Providence. 
though  in  no  sense  caused  by  "God  cannot  exercise  per- 
that  motive^  exercises  of  pride  mission  towards  his  reasonable 
were  produced  in  the  minds  of  creatures,  because  they  cannot 
those  who  fell.  Pride  entered  act,  without  his  working  in 
Lucifer's  heart  when  he  found  them."  Emmons,  fi.  2'i5. 
that  he  must  serve  man  ;  and  "  Universal  and  absolute  de- 
cspecially  Jehovah  Jesus  in  the  pendence  goes  into  the  very 
form  of  man.  At  the  same  idea  of  a  creature  ;  because  in- 
time  legions  of  devils  had  simi-  dependence  is  an  attribute  of 
lar,  selfish,  moral  exercises;  the  divine  nature,  which  even 
and  thus  was  instituted  the  first  omnipotence  cannot  communi- 


•  It  is  somewhat  against  the  doctrine,  that  God  creates  sin,  that  the 
scriptures  give  us  no  account  of  God's  creating  any  being  originally  unholy. 
If  sin  was  ever  the  effect  of  his  immediate  causation,  why  do  we  not  read 
of  his  h.iving  created  a  Devil  outright?  God  xha^h  angeU  ;  but  angel? 
made  themselves  devih. 


8 


Sn 


CALVINISM. 


C.ALVIV,  AND  OTHEUii. 

eth  him  tlie  father  of  lying,  he  nor  can  be  the  author  or  zp" 

taketh  this  from  him,  that  he  prover  of  sin." 

cannot    lay  that  fault    to  God         Con.  P.  C.  U.  S.  Con.  C.  Scot. 

whereof  he  himself  is  cause  to  Say.  Plat,  ch.  5.  sec.  4:. 

himself." 

To  ask  any  thing  farther,  con-        "  God  by  his  providence  per- 

cerning  the  lapse  of  devils,  ei-  mitted    some    of   the    angels, 

ther  "  of  the  cause,  time,  man-  wilfully  and    irrecoverably,  to 


ner  and  fashion,"  or  agency,  is 
impertinent,  because  the  word 
of  God  is  silent  upon  these  sub- 
jects. B.  I.  ch  14  sec.  16. 
2.  Of  the  origin  of  evil  among 
men.*  "  The  fall  of  man  pro- 
ceeded   from     the     wondrous 


fall  into  sin  and  damnation." 

Larger  Cat.  Q.  19. 


2.  «  We  believe  that  the 
same  God,  after  he  had  created 
all  things,  did  not  forsake  them, 
counsel  of  God."  "  Neither  or  give  them  up  to  fortune  or 
ought  it  to  socman  absurdity  chance,  but  that  he  rules  and  go- 
which  I  say,  that  God  not  only  verns  them  according  to  his  ho- 
foresaw  the  fall  of  the  first  man,  ly  will,  so  that  nothing  happens 
and  in  him  the  ruin  of  his  pos-  in  this  world  without  his  ap- 
terity,  but  also  disposed  it  after  pointment;  nevertheless,  God 
his  own  will.  For  as  it  belong-  neither  is  the  author  of,  nor  can 
cth  to  his  wisdom  to  foreknow  be  charged  with,  the  sins  which 
all  things  that  shall  be  :  so  it    are  committed." 


belongeth  to  his  power,  to  rule 
and  govern  all  things  with  his 
hand  "  "  He  so  ordered  the 
life  of  angels  and  men,  that  in 


Con.  R.  D.  C.  Art.  13. 

«  Man  by  the  instigation  of 

the  devil,  and  his  own  wilful 

disobedience,  deprived  himself 


*  It  is  said  that  God  was  the  efficient  agent  of  Adam's  sin.  An  efficient 
agent  is  one,  who,  by  the  power  of  producing,  performs  any  action,  and 
causes  it  to  be  either  good,  bad  or  indifferent.  It  would  certainly  be  the 
most  concise  mode  of  expression  to  say,  God  in  us  loves  ;  hates,  refuses 
reproof,  despises,  mocks  his  holy  word,  blasphemes  his  name,  and  has  the 
agency  (the  doing)  of  all  manner  of  iniquity.  Then,  to  complete  the  sys- 
teflt,  it  should  be  said,  God  sends  the  instruments  of  his  unholy  volitioHSi 
produced  in  them,  to  heaven  or  hell,  and  there,  he  eitlier  praises  at 
blasphemes  himself  through  everlasting  ages.  Thi?  is  merely  saying  Cod 
Js  the  author  of  sin. 


HOPKINSIANISM. 


S9 


HOPKINS,  AND 

apostacy,    in    heaven,    for  the    cate. 
promotion  of  the  greatest  good. 
Syat.  Part.    1.  ch.7.  sec.    1. 
and  Vol.  I.  ft.  322. 


2.  "  Moral  evil  could  not  ex- 


OTHERS. 

Hence,  creatures,  whe- 
ther angels  or  men,  "  can 
never  act  otherwise,  than  under 
the  powerful  and  unremitting 
energy  of  the  Supreme  Being." 
£mmon8,  fi.  20S. 
2.  "  Since  God  can  work  in 
ist,  unless  it  were  the  will  of  men  both  to  will  and  to  do  of 
God)  and  his  choice,  that  it  his  good  pleasure,  it  is  as  easy 
should  exist,  rather  than  not.  to  account  for  the  first  offence 
And  from  this  it  is  certain,  that  of  Adam,  as  for  any  other  sin." 
it  is  wisest  and  best,  in  his  view,  "Some  say,  that  Adam  being 
that  sin  should  exist.  And  in  necessarily  dependent,  was  ne- 
thus  willing  what  was  wisest  cessarily  mutable  and  liable  to 
and  best,  and  fore-ordaining  fall.  It  is  true,  indeed,  Adam 
that  it  should  come  to  pass,  was  necessarily  dependent  and 
God  exercised  his  wisdom  and  liable  to  fall :  but  by  whom  was 
goodness,  and  in  this  view  and  he  exposed  to  this  evil  ?  not  by 
sense,  is  really  the  origin  and  himself,  not  by  Satan,  not  by 
cause  of  moral  evil  ;  as  really  any  created  agent.  God  can 
as  he  is  of  the  existence  of  any  make  creatures  immutable  with 
thing  which  he  wills."  respect  to  all  beings  but  him- 

Syst.  Vol.  l./i.  164.  self. — So  long  therefore,  as 
«  This  necessarily  implies,  Adam  retained  his  original  rec* 
as  has  been  before  observed,  titudc,  he  was  equally  immuta- 
all  that  energy^  exertion  and  ble  in  his  moral  character,  and 
disposal  of  things,  that  is  ne-  stood  above  the  power  and  in- 
ccssary,  previous  to  the  exist-  fluence  of  Satan,  or  any  other 
ence  of  sin,  in  order  to  its  ac-  malignant  seducer.  Some  say, 
tually  taking  place  ;  and  with-  that  God  having  made  man  up- 
out  which  it  could  not  have  right,  left  him  to  the  freedom  of 
existed.*'  Syst.  Vol.  l.fi.  163.  his  oivn  will;  in  consequence 
God  was  the  author^  origin^  of  which  he  sinned  and  fell. 
and  fiositive  cause  of  Adam's  That  God  left  man  to  the  free- 
sin.  ."  This  can  be  proved,  and  dom  of  his  own  will  must  be  al- 
may  be  asserted,  as  a  most  evi-  lowed  j  but  how  this  can  ac- 
dent  truth."  But  in  causing  or  count  for  his  first  transgression, 
origiriating  sin^  there  is  no  sin.  is  hard  to  conceive.  Every 
All  the  guilt  consists  in  the  ac-    moral  agent  is  left  to  the  freb- 


60 


CALTINISM. 


CALVIN, 


AND 


OTHERS. 


it  he  might  first  show  what  free 
will  could  do,  and  then  what  the 
benefit  of  his  grace  and  judg- 
ment of  his  justice  could  do." 
B.  3.  ch.  23.  sec.  7. 
God's  ordaining,  ordering 
and  disposing  of  the  fall,  how- 
ever, does  not  imply  that  he 
was  the  Creator  of  a  sinful  vo- 
lition, or  the  efficient  agent  of 
ein  :  for  Adam  had  the  power 
to  choose  evil. 

B.  1.  ch.  \5.sec.  8. 
'<  Man  therefore  falleth,  the 
providence  of  God  so  ordering 
it :  but  he  falleth  by  his  own 
fault.  The  Lord  had  a  little 
before  pronounced,  that  all  the 
things  which  he  had  made  were 
very  good.  Whence  therefore 
Cometh  that  perverseness  to 
man,  to  fall  away  from  his  God  ? 
Lest  it  should  be  thought  to  be 
of  creation,  the  Lord  with  his 
commendation  allowed  that 
which  came  from-  himself, 
Therefore  by  his  own  wicked- 
ness, (or  act  of  choosing  evil 
from  unbelief,)  he  corrupted 
the  nature  which  he  had  receiv- 
ed pure  of  the  Lord,  and  by  his 
fall  he  drew  his  whole  poste- 
rity with  him  into  destruction. 
Wherefore  let  us  behold  an 
evident  cause  of  damnation  in 
the  corrupted  nature  of  man- 
)iind,  which  is  nearer  to  us, 
than  search  for  a  hidden  and  ut- 
terly incomprehensible  cause 


and  all  his  posterity  of  those  dii- 
vine  gifts." 

Heidelbergh  Cat.  Q.  9. 

Man  was  so  situated,  at  first, 
that  he  might  fall,  by  his  own 
agency :  and  being  seduced  by 
Satan  he  did  fall,  by  eating  of 
the  forbidden  fruit. 

Con.  C.  Scot.  Say.  Plat.  Con. 
P.  C.  U.  S.  ch.  9.  sec.  2.  and  ch. 
6.  sec.  1. 

<<  Both  angels  and  men  were 
subject  to  change  of  their  own 
free  will,  as  experience  proved, 
(God  having  reserved  to  him- 
self the  incommunicable  pro- 
perty of  being  naturally  un- 
changeable :)  for  many  angels 
of  their  own  accord  fell  by  sin 
from  their  first  estate,  and  be- 
came devils.  Our  first  parents, 
being  enticed  by  Satan,  one  of 
these  Devils,  speaking  in  a  ser- 
pent, did  break  the  covenant  of 
works,  in  eaiing  the  forbidden 
fruit." 

Sum  of  Saving  Knowledge. 
Head  1.  sec.  3.  in  the  Scotch 
Con. 


«'  Wherefore  the  spring  and. 
principall  author  of  all  evill,  is 
that  cruell  and  detestable  de- 
vill,  the  tempter,  Iyer,  and  man- 
slayer  :  and  next  the  free  Avill 
of  man;"  "for  that  fr^e  liber.- 


HOPKINSIANISM. 


61 


HOPKINS,                           AWD  OTHERS, 

fual  existence  of  moral  evil,  or  dom  of  his  own  will,*  so  long 

in  the  nature  of  the  exercises  as  he  remains  a  moral  agent ; 

which  do  exist,  and  not  in  the  because  freedom  of  will  is  es- 

efficiency  of  the  first  cause  sential  to  moral  agency.     And 

who  produces  them.  there  is  no  evidence  from  scrip- 

Stjst.  Vol.  1.  /i.   153,  154,  et  ture  nor  reason,  that  man  was 

fiassim.  any  more  /<?/>  to  the  freedom  of 

He  is  the  sinner  in  whom  the  his  will  before,  than  after  his 

unholy  exercises  are  Jiroduced  fall."      "  Besides,  there  is  an 

by  the  Being  on  whom  he  is  de-  absurdity    in    supposing,    that 

pendent.       Syst.  Vol.  \.fi.  159.  Adam  coz//rf  be  led  into  sin,  by 

"  In  the  sacred    scriptures,  the    violence     of    temptation, 

God  is  expressly  said  to  form^  while  his  heart  remained  per- 

make  or  produce  moral  evil."  fectly  holy."    "  It  is  impossible 


Syst.  Vol.  l./i.  180. 


to  conceive,  therefore,  that 
Adam's  pure  heart  was  corrupt- 
ed, or  drawn  into  sin,  by  the 
mere  force  of  external  tempta- 
tion." "  As  all  these  and  other 
methods  to  account  for  the  fall 
ofAdam,  bythe  instrumentali- 
ty of  second  causes,  are  insuffi- 
cient to  remove  the  difficulty, 
it  seems  necessary  to  have  re- 
course to  the  divine  agency, 
and  to  suppose  that  God  wrought 
in  Adam  both  to  will  and  to  do 
in  his  first  transgression."  "  His 
first  sin  was  a  free,  voluntary 
exercise  produced  by  a  divine 


•  The  freedom  here  spoken  of,  might  properly  be  called, "  the  liberty  of 
being  made  to  fall."  Adam  had  the  liberty,  of  being,  at  first,  made  to  love 
God ;  then,  the  liberty  of  being  moved  to  hatred  of  his  character  ;  and 
finally,  the  liberty  of  being  7nade  to  delight  in  his  own  sin  ;  so  that  after 
one  holy  volition  was  created,  anotlier  which  approved  of  the  first  was 
created.  In  this  manner,  he  willed  what  he  chose,  and  chose  what  he 
willed :  he  sinned  and  was  gnilty,  because  he  was  made  to  exercise  love 
cf  his  own  conduct. 


62  CALVINISM. 

CALVIN,                          AND  OTHERS. 

thereof  in  the  predestination  of  ty  of  choice  which  God  permit- 
God."  B.  3.  ch.  23.  sec.  1.*  ted  to  the  will  of  man  he  abus- 
God  is  not  the  author  of  sin.  ed  and  kept  not  the  law  of  his 

Inst.  B.  1.  ch.  14.  sec.  16,  and  justice." 

B.  1.  ch.  18.  sec.  4.  Con.  of  the  Waldenses. 

3.  "  The  blinding    of  the  3.  «  The  cause  or  guilt  of  this 

wicked,    and    all    the    wicked  unbelief  as  well  as  of  all  other 

deeds  which  follow  thereupon,  sins,  is  no  wise  in  God,  but  in 

are  called  the  works  of  Satan,  man  himself." 

of  which  yet  the  cause   is  not  Con.  R.  D.  C.  Head  \.Art. 

to  be  sought  elsewhere,  than  in  5.  of  the  Canons. 

the  will  of  man,  out  of  which  "  He  leaves  the  non-elect  in 

ariseth  the  root  of  evil,  where-  his  just  judgment  to  their  own 

in  resteth  the  foundation  of  the  wickedness  and  obduracy." 

kingdomof  Satan,  which  is  sin."  Con.  R.  D.  C.  Head  l.Art.  6. 

B.  2.  ch.  4.  sec.  1.  of  the  Canons. 


*  "  It  cannot  be  doubted,  that  Providence  was  concerned  about  this 
fall  of  our  first  parents.  It  is  cert^n  that  it  was  foreknown  from  eter- 
nity ;  none  can  deny  this,  but  he  who  sacrilegiously  dares  to  venture  to 
deny  the  omniscience  of  God.  N.-.y,  as  God  by  his  eternal  decree  laid  the 
plan  of  the  whole  economy  of  our  salvation,  and  preconceived  succession 
of  the  most  important  thing's  presuppj;ses  the  sin  of  man,  it  could  not 
therefore  happen  unforeseen  by  God.  And  this  is  the  more  evident,  be- 
cause, according  to  Peter,  "  He  (Christ)  was  foreordained  before  the 
foundation  of  the  world,"  and  that  as  the  Lamb,  whose  blood  was  to  be 
shed.  1  Pet.  i.  19,  20."  "  And  if  foreknown,  it  was  also  predetermined ; 
thus  Peter,  in  the  place  just  quoted,  joins  together  the  determinate  counsel 
and  foreknowledge  of  God.  Nor  can  God's  prescience  of  future  things  be 
conceived,  but  in  connexion  with  his  decree  concerning  them.  From 
all  this  may  be  inferred  by  a  plain  consequence,  that  man  could  not  but 
fall  on  accoiuit  of  the  infallibility  of  the  divine  prescience,  and  of  that 
necessity  which  they  call  a  necessity  of  consequence ;  for  it  is  inconsistent 
with  the  divine  perfection  that  any  decree  should  be  rendered  void,  or  that 
the  event  should  not  be  answerable  to  it."  "  And  when  we  affirm,  that  God 
foreordained  and  infallibly  foreknew,  that  man  should  sin  freely,  the  sinner 
could  not  but  sin  freely  ;  unless  we  would  liave  the  event  not  answer  to 
the  preordination  and  the  prescience  of  God.  And  'tis  so  far  from  the 
decree  of  God,  in  the  least  to  diminish  the  liberty  of  man  in  his  acting, 
that,  on  the  contrary,  this  liberty  has  not  a  more  solid  foundation  tlian  that 
infallible  decree  of  God.  To  make  God  the  author  of  sin,  is  such  dreadful 
blasphemy,  that  the  thought  camiot,  witliout  horror,  be  entertamed  by  any 


HOPKINSIANISM. 


6a 


HOPKINS,  AND  OTHERS. 

5.  Of  Providence  in  refiro'  ofieration^  in  the  view  of  mo- 
bation,  "  According  I9  divine  tives.  Satan  placed  certain  mo- 
revelation,  God  superintends,  tives  before  his  mind,  which, 
orders  and  directs  in  all  the  by  a  divine  energy.^  took  hold 
actions  of  men,  and  in  every  in-  of  his  heart  and  led  him  into 
stance  of  sin;  so  that  his  hand    sin."  Emmons, /i.  232. 

and  agency  is  to  be  seen  and  3.  0/  Reprobation.  "  In 
acknowledged  in  men's  sinful  forming  characters,  God  exer- 
actions,  and  the  events  depend-  cises  neither  justice  nor  injust- 
ing  on  them,  as  really  and  as  ice,"  but  sovereignty, 
much  as  in  any  events  and  ac-  T.  Williams'  Sermons,  ft.  192. 
tions  whatever."  "  God  knew  that  no  external 

Syst.  Vol.  \.fi.  166.  means  and  motives  would  be 
God  moves,  excites  and  stirs  sufficient  of  themselves,  to  form 
ufi  men  to  do  that  which  is  sin-  Pharaoh's  moral  character.  He 
ful;  and  deceives,  blinds,  hard-  determined,  therefore,  to  op.e- 
ens,  and  puts  sin  into  the  heart,  rate  on  his  heart  itself,  and 
by  a  positive,  creative  infiu-  cause  him  to  put  forth  certain 
tnce.  Syst.  Vol.  \.  p.  166  to  evil  exercises,  in  the  view  of 
J 17.  "  To  work  in  men  to  will  certain  external  motives.  When 
and  to  do,  is  to  do  that  which  is  Moses  called  upon  him  to  let 
z^^zXyx'iXto produce  the  Huill and  the  people  go,  God  stood  by 
the  deed  ;  so  that  there  is  a  cer-  him,  and  moved  him  to  refuse, 
tain  connexion  between  the  When  Moses  interceded  for 
former  and  the  latter.'*  him  and  procured  him  respite, 

Hopkins*  Sermons,  p.  105.    God  stood  by  him,  and  moved 
Thus  does    God    form    the    him  to  exult  in  his  obstinacy, 
character  of  those  who  were    When    the     people    departed 


christian.  God,  Indeed  created  man  mutably  good,  infallibly  foresaw  his 
sin,  foreordained  the  permission  of  that  sin,  really  gave  man  sufficient 
powers  to  avoid  it,  but  which  could  not  act  without  his  influx ;  and  though 
he  influenced  his  faculties  to  natural  or  physical  actions  without  influencing 
the  moral  goodness  of  those  actions  :  (All  which  appears  from  the  event :) 
Yet  God  neither  is,  nor  in  any  respect  can  be,  the  author  of  sin.  And 
though  it  be  difficult,  nay  impossible  for  us,  to  reconcile  these  truths  witli 
each  other  ;  yet  we  ought  not  to  deny  what  is  manifest,  on  account  of  tliat 
which  is  hard  to  be  understood."  mttius'  Economy,  B.  1.  ch.  8.  &c.  10, 
11, 12,  27  and  28. 


64 


CALVINISM. 


CALVlSf,  AND  OTHERS. 

In  the  chap,  and  sect,  last  He  is  "just  in /mrm^- others; 
named,  Calvin  quotes  with  ap-  in  the  fall  and  perdition  where- 
probation  the  similitude  of  Au-  in  they  have  involved  them- 
gustine,  who  compared  the  hu-  selves."  Con.  R.  D.C.  Art  \6. 
man  will  to  a  horse,  which  could 

be  governed  by  its  riders.  He  Grod  executes  the  decree  of 
supposed  the  will  to  be  a  power  reprobation  by  passing  by,  and 
9f  choice^  and  not  to  consist  in  consigning  to  ruin  the  non- 
dicontivuued  creation  of  volitions,  elect.  Con.  C.  Scot.  Con.  P.  C. 
God  permits  the  Devil  to  ride  ^-  'S'-  (^nd  Say.  Plat  ch.  3.  sec. 
the  will  of  a  wicked  man,  and  ''•  Larger  Cat.  Q.  13.  God  is 
the  "  foolish,  wanton  rider  vio-  "just  in  leaving  others,  in  that 
lently  carrieth  it  through  pla-  their  fall  and  perdition,  whcre- 
ces  where  no  way  is,  driveth  it  into  they  had  throwne  them- 
into  ditches,  rolleth  it  down  selves  headlong."  Con.Belgia. 
steep  places,   spurreth  it  for- 


ward to  stubbornness  and 
fierceness  ;"  while  God  "  guid- 
eth  it  into  the  right  way." 


«  Others  he  left  in  that  origi- 
nail  and  universall  corruption 
and  damnation." 

French  Con. 

"  We  believe  that  God  not 

only  made  all   things,  but   also 

ruleth  and  governeth  them,  as 

In  chap.  18.  sec.  1.  Calvin  ri-    ^^  who  according  to  his  will 

dicules  the  idea  of  such  a  bare    disposeth  and  ordereth  whatso- 

/!erm/««eonofevents  as  excludes    ^ver  happeneth  in  the    world. 

the  doctrine   of  previous    ap-    Yet  we  deny  that  he  is  the  au 


pointmenty  or  decree  j  but  in 
no  place  does  he  discard  the 
doctrine  of  such  a  permission 
as     excludes     the    immediate 


thorofevill."  French  Con, 

"  Nothing  can  happen  in  this 
world  without  his  decree  and 
agency  of  God  in  the  creation  ordinance,  and  yet  God  cannot 
of  sin;  be  either  the  author,  or  guiltie 

of  the  evils  that  happen  in  this 
world." 

Con.  Belgia. 


UOPKINSIANISM.  65 

HOPKINS,                          AND  OTHEI13. 

from  eternity  predestinated  to  from  his  kingdom,  God  stood 
damnation  ;  and  thus  by  his  by  him  and  moved  him  to  pur- 
providence  he  executes  his  dc-  sue  after  them,  with  increased 
cree  of  reprobation.  vialice  diUArevenge.  And  what 
Syat.  Part.  1.  ch.  4,.  passim.  God  did  on  such  particular  oc- 

God  is  as  much  the  author  casions  he  did  at  all  times  " 

of  sinful  as  of  holy  volitions,  and  Emmona^fi.  387. 

the  professed  Calvinist  who  de-  ' 
nies  this   is  not  so  consistent 

with  himself  as  the  Arminians.  By  immediately  acting  upon 

Sust.  Vol.  l./i.  197.  the  heart  with   energy  to  pro- 

"  Calvin,  and  the  Assembly  duce  the  volition,  God  produ- 

of  Divines  at  Westminster,  as-  ces  every  sinful  act ;  and  in  this 

sert  that  the  divine  decree  and  manner  from  the  beginning  to 

agency,  respecting   the  exist-  the  end  of  his  life,  does  God 

ence  of  sin,  imply  more  than  a  repi'obate  every  sinner,  who  is 

bare  fiermission,  viz.  something  lost. 

positive  and  efficacious." Those  Emmons^   lOth  and  I6th  Ser- 

are  not  Calvinists  «  who  hold  to  mons  ;  and  Williams,  passim. 
only  a  bare  permission."* 

Sijst.  Vol.  l./i.  215. 


•  To  talk  about  bare  pertnission,  where  God,  as  a  punishment,  blinds 
and  hardens,  says  Calvin,  is  weak.  His  view  of  the  providence  of  God  in 
reprobation,  is  summarily  exhibited  in  B.  4.  ch.  4  tee.  3,  4  and  5.  "  In 
evil  motions  of  wicked  men  God  worketh  after  two  sorts  ;  the  one  by  with- 
holding his  grace,  whereby  they  might  be  moved  to  good ;  the  other  by 
using  tlie  ministry  of  Satan  tostir,  frame  and  incline  their  wills."  "  Where- 
as when  his  light  is  taken  away,  there  rem^neth  nothing  but  darkness  and 
blindness  :  whereas  when  his  Spirit  is  taken  away,  our  hearts  wax  hard 
and  become  stones  ;  whereas  when  Ids  direction  ceaseth,  tJiey  are  wrested 
into  crookedness,  it  is  well  said  that  he  doth  blind,  harden  and  bow  them 
from  whom  he  taketh  away  the  power  to  see,  obey  and  do  rightly.  The 
second  manner,  which  cometh  near  to  the  property  of  the  words,  is,  tha 
for  the  executing  of  his  judgments  by  Satan  the  minister  of  his  wrath,  he 
both  appointeth  their  purposes  to  what  end  it  pleaseth  him,  and  stirreth 
up  their  wills,  and  strengtheneth  their  endeavours."  In  this  manner  he 
hardened  Pharaoh,  Sihon,  and  the  wicked  Israelites.  B.  4.  ch.  4.  sec.  3 
and  4.  To  say  that  the  spirit  from  the  Lord,  which  influenced  Saul  and 
others  was  the  Holy  Ghost  is  blasphemy.    B.  4.  ch.  4.  tec.  5. 

9 


^  CALVINISM. 

CALVIN,  AND  OTHERff. 

4.  The  blame  of  all  bad  ac-  4,  Men  are  altogether  blams^ 
tions  belongs  to  man  and  the  de-  able  for  their  bad  actions,  be- 
vil :  the  praise  of  all  good  ones  cause  "God  hath  endued  the 
entirely  to  God,  -vvill  of  man  with  that  natural 

Inst.  B.  2.  ch.  5.  sec.  2.  and  B.  liberty  that  it  is  neither  forced, 
2.  ch.  1.  sec.  \.B.2.  ch.  2.  sec.  2.    nor  by  any  absolute  necessity  of 

nature  determined  to  good  or 
evil."  Con.  C.  Sco(.  Con.  P.  C. 
U.  S.  and  Say.  Flat.  ch.  9. sec.  I. 
But  to  man  belongs  no  praise, 
to  God  is  due  all  the  glory,  of 
every  good  work,  because  all 
ability  to  will  and  to  perform 
good  is  wholly  of  the  special 
grace  of  God.  Con.  P.  C.  U.  S. 
Con.  C.  Sco(.  and  Say.  Plat.  ch. 
16.  "  It  is  through  his  grace 
ihat  he  crowns  his  gifts." 

Con.  R. B.C.  Art.  2i'^ 


CHAPTER  VIII. 

OF  THE  APOSTACY  AJVD  ITS  COJVSEQUEjYCES. 


CALVIN,  AND  OTHERS. 

Adam  sinned  through  unbe-  «  Our  first  parents,  being 
lief.  He  was  tempted  by  Eve,  left  to  the  freedom  of  their  own 
who  had  been  tempted  by  the  will,  through  the  temptation  of 
Devil,  in  the  form  of  the  ser-  Satan,  transgressed  the  com- 
pent.  "For  Adam  would  ne-  mandment  of  God  in  eating  the 
ter  have  been  so  bold  as  to  do  forbidden  fruit;  and  thereby  fell 
against  the  commandment  of  from  the  estate  of  innocency 
God,  but  for  this,  that  he  did    wherein  they  were  created." 

Larger   Cat.  Q.  21.  Shorter 
€at.  Q.  13  and  IS* 


HOPKINSIANISM. 


ea 


HtlPKINS,  A 

4.  Nevertheless,  although 
iGod  by  his  providence  does 
create  all  volitions,  yet  men  are 
as  praise-worthy  for  good  ones, 
and  as  blame-worthy  for  bad 
ones,  as  they  could  be  were 
they  independent,  or  were  ihere 
no  God  in  heaven.  And  the 
reason  is  obvious,  for  men  will 
what  they  willy  and  choose  what 
they  choose,  as  much  as  were 
their  acts  of  will  not  caused  im- 
mediately by  God.  He  creates 
in  them  a  choice,  or  he  makes 
Xhem  will. 

Syst.  Vol.  I. /I.  206 and 217^ 


ND  OTHER*. 

4  Men  act  freely  while  act- 
ed upon,  and  therefore  deserve 
praise  or  blame,  according  to 
their  exercises.  "  Our  depend?- 
ence  on  the  Deity  cannot  de* 
prive  us  of  moral  freedom." 
"  Reason  and  common  sense 
have  different  offices."  "  We 
know  by  reason  that  we  are  de- 
^lendent,  and  know  by  common 
sense,  that  we  are  active." 
Hence  all  know  that  their  ac^ 
tions  ate  their  own,  and  not  the 
actions  of  God. 
£mmon8,fi.  219, 220  and  22$. 


CHAPTER  VIII. 

<0F  THE  APOSTACr  A^'B  ITS  COJ^SEQUEJ^CES. 


HOPKINS, 


AND 


OTHERS. 


To  effectuate  the  apostacy, 
Cod  in  his  providence  made  use 
of  the  Devil,  who  by  the  same 
agency  took  possession  of  a  ser- 
pent, and  by  this  subtle  animal 
tempted  Eve,  so  as  to  produce 
un  unholy  volition  in  her  heart. 
She  again  was  used  as  the  in- 
strument to  produce  a  selfish 
disposition  in  Adaip;  because 


"  Adam's  first  offence  wa^ 
some  way  or  other,  the  occasion 
of  the  universal  sinfulness  of 
his  future  offspring.  And  the 
question  now  before  us  is,  hoto 
his  sin  was  the  occa«ion  of 
ours."  «  1.  Adam  did  not 
make  us  sinners,  by  causing  us 
to  commit  his  first  offence." 
«  Nor  can  we  more  easily  be*- 


60 


CALVINISM. 


CALVIN,                          AND  OTHERS. 

not  believe  his  word."*      He  "  By  this  sin  they  fell  from 

disbelieved  the  threatening,  and  their    original     righteousness, 

so,    to    become  like   God,   he  and  communion  with  God,  and 

touched,  he  tasted,  he  fell.  so  became  dead  in  sin,  and  whol- 

B.  2.  ch.  1.  sec.  4.  ly  defiled  in  all  the  faculties  and 

This  was  a  most  detestable  parts  of  soul  and  body.     They 

act,  and  kindled  the  vengeance  being  the  root  of  all  mankind, 

of   God  against    all    mankind,  the  guilt  of  this  sin  was  impu- 

The  immediate  effect  of  Adam's  ted,  and  the  same  death  in  sin 

gin  was  the  death  of  his  soul,  in  and  corrupted  nature  conveyed 

a  spiritual  sense,  and  the  loss  to  all  their  posterity,  descend- 

of  the  image  of  God.    "There-  ing    from   them    by     ordinary 

fore,  after  that   the    heavenly  generation.    From  this  original 

imctge  in  him  was  defaced,  he  corruption,  whereby  we  are  ut- 

did  not  alone  suft'er  this  punish-  terly  indisposed,   disabled  and 

ment,  that  in  place  of  wisdom,  made  opposite  to  all  good,  and 

strength,    holiness,    truth  and  wholly  inclined  to  all  evil,  do 

justice,  (with  which  ornaments  proceed  all   actual    transgres- 

he    had    been    clothed)    there  sions.     This  corruption  of  na- 

came  in  the  most  horrible  pes-  turc,  during  this  life,  doth  re- 

tilence,    blindness,    weakness,  main  in  those  that  are    rcge- 

fiithiness,  falsehood,  and  injus-  nei'ated  :    and  although  it    be 

tice,  but  also  he  entangled  and  through   Christ  pardoned    and 

drowned  his  whole  offspring  in  mortified,  yet  both  itself,  and 

the  same  miseries.  all  the  motions  thereof,  are  tru- 

This  is  the   corruption  that  ly  and  properly  sin.    Every  sin, 

Cometh  by  inheritance,  which  both  original  and  actual,  being 

the  old  writers  called  original  a  transgression  of  the  righteous 

sin,  meaning  by  this  word,  sin,  law  of  God,  and  contrary  there- 

the  corruption  of  nature,  which  unto,  doth,  in  its  own  nature, 

before  was  pure  and  good."  bring  guilt  upon    the    sinner, 

B.  2.  ch.  I.  sec.  4  and  5.  whereby  he  is  bound  over  to  the 


*  As  the  image  of  God  was  lost  through  unbelief  ,•  so  the  same  image 
is  restored  hy  faith.  This  faith  coraeth  by  hearing.  "  Therefore  Bernard 
doth  rightly  teach  that  the  gate  of  salvation  is  opened  unto  us,  when  at  this 
day  we  receive  the  gospel  by  our  ears:  even  as  by  the  same  windows,  when 
they  stood  open  to  Satan,  death  was  let  in."    Inst.  JB.  2.  ch.  1.  sec.  4. 


IIOPKINSIANISM. 


69 


HOPKINS,  A 

God  always  originates  volitions 
in  us,  in  view  of  motives.  The 
consequences  of  eating  of  the 
forbidden  fruit  were,  1.  An 
immediate  spiritual  death,  for 
they  fell  into  complete  ruin  : 
and  this  was  the  death  threaten- 
ed :  and,  2.  A  total  depravity 
of  heart.*  They  lost  all  their 
love  to  God,  all  their  disinter- 
ested affections ;  and  thus  were 
deprived  of  the  image  of  God, 
who  is  love.  As  all  the  trees 
and  plants  were  included  in  the 
first  trees  and  first  seeds,  so  all 
men  were  created  and  compre- 
hended in  the  first  man,  so  that 
his  obedience  or  transgression 
should  affect  all  mankind  as  it 
affected  him.  "  By  the  con- 
stitution and  covenant  with 
Adam,  his  first  disobedience 
was    the    disobedience  of    all 


ND  OTHERS. 

lieve,  2.  That  he  made  his  pos-, 
terity  sinners,  by  tranafcrring 
to  them  the  guilt  of  his  first 
transgression."  Guilt  is  a  per- 
sonal thing  and  can  no  more  be 
transferred  than  action.  "  It 
was  unjust  in  the  nature  of 
things  that  the  Supreme  Being 
should  transfer  the  guilt  of 
Adam's  sin  to  his  posterity. 
Hence  we  may  safely  conclude, 
that  the  guilt  of  Adam's  first 
sin  was  never  transferred." 
"The  doctrine  of  imfiutation^ 
therefore,  gives  us  no  ground 
to  suppose,  that  all  mankind 
sinned  in  and  fell  with  Adam, 
in  his  first  transgression  ;  or 
that  the  guilt  of  his  first  sin  was, 
either  by  him,  or  by  the  Deity, 
transferred  to  his  posterity. 
Nor  can  wc  suppose,!  3.  That 
Adam  made  men  sinners,  by 


*  Calvin  teaches,  that  man  had  the  supernatural  gifti  of  faith,  the  love 
of  God,  the  love  of  man,  with  a  principle  of  progressive  holiness  and  right- 
eousness, which  were  entirely  lost  by  the  fall,  and  which  are  w.inting  in 
every  natural  man.  He  had  also  the  natural  powers  of  understanding  and 
will,  which  were  not  blotted  out,  but  together  witli  the  body  were  vitiated, 
so  that  he  is  subject  to  blindness  of  mind  and  iniquitous  desires.  B,  2.  ch. 
2.  sec.  4,  12, 16,  and  B.  2.  ch.  1.  sec.  8,  9, 10,  11. 


f  The  opinion  we  form  of  our  own  character,  say  the  friends  of  this 
modem  system,  will  depend  on  our  idea  of  sin.  Should  we  discover  that 
we  were  bom,  with  an  original  defect  in  the  construction  of  our  minds,  and 
constitution  of  our  animal  faculties,  we  should  feel  tliat  we  were  unfortunate, 
or  miserable,  but  not  guilty  beings.  Should  we  on  the  contrary  find,  that 
there  is  no  sin,  but  in  moral  action,  no  sin  impersonal ;  that  all  have  been 
active,  while  acted  upon  by  a  divine  impulse,  that  all  have  become  filthy,  and 
have  ruined  themselves,  we  should  be  without  excuse. 


:^ 


OALYINISM. 


CALVIN,                          AND  OTHERS. 

The  dispeasure  of  God  wrath  of  God,  and  curse  of  the 
against  Adam*s  sin  is  displayed  law,  and  so  made  subject  to 
in  the  brute  creation  ;  for  they  .death,  with  all  miseries,  spiritu- 
having  been  made  for  him,  were  al,  temporal  and  eternal."  Con. 
cursed  on  his  account.  It  is  C.  Scot.  Con.  P.  C.  U.  S.  Say. 
no  wonder  then  that  his  falling  Plat.  ch.  6.  sec.  2,  to  end.  The 
uway  destroj'ed  all  his  posterity.  Sum  of  Saving  Knowledge, Head 
*'  We  in  the  person  of  the  first  1.  sec.  3.  says,  that  all  Adam's 
man  are  fall-en  from  our  first  posterity  "  lost  all  ability  to 
estate."  B.^.ch.X.  eec.5  and\,  please  God."  "  The  fountain 
*'  Pelagius  arose,  whose  profane  of  all  our  miscarriage,  and  ac- 
invention  was,  that  Adam  sinned  tual  sinning  against  God,  is  in 
only  to  his  own  loss,  and  hurt-  the  heart,  which  comprehend- 
ed not  his  posterity.  So  through  eth  the  mind,  will  and  afFec- 
this  subtilty  Satan  went  about  tions,  and  all  the  powers  of  the 
by  hiding  the  disease  to  make  soul,  as  they  are  corrupted  and 
it  incurable.  But  when  it  was  defiled  with  oiHginal  sin  ;  the 
proved  by  manifest  testimony  mind  being  not  only  ignorant 
of  scripture,  that  sin  passed  and  incafiable  of  saving  truthy 
from  the  first  man  into  all  his  but  also  full  of  error  and  enmi- 
posterity,  he  brought  this  cavil,  ty  against  God  ;  and  the  will 
that  it  passed  by  imitation,*  but  and  affections  being  obstinately 
Rot  by  propagation."  disobedient  unto  all  God's  di- 
B.  2.  ch.  1.  sect.  5.  rections." 


«  Surely  it  is  not  doubtfully 
spoken  that  David  confesseth 
that  he  was  begotten  in  iniqui- 


Con^  C.  Scot.fi.  451. 

"  The  covenant  being  made 

with  Adam,  as  a  public  person. 


ties,  and  by  liis  mother  concei-  not  for  himself  only,  but  for  his 
ved  in  sin.  Ps.Vi.7.  He  doth  posterity,  all  mankind  descend- 
not  there  accuse  the  sins  of  his    ing  from  him  by  ordinary  gene- 


*  This  doctrine  of  Pelagius  was  nearly  the  same  with  that  maintained  by 
the  Hopkinsians.  The  only  difference  is,  that  he  said  imitation,  and  tliey 
eay,  divine  constitution:  he  said,  that  children  born  free  from  taint,  imitated 
the  sin  of  Adam  ;  and  they  say,  that  children  are  not  sinners  until  they  are 
actually  transgressors  ;  but  that  it  is  certain  from  a  divine  constitution,  that 
the  fij-flt -moral  action  of  a  child,  and  every  subsequent  one,  will  be  com- 
pletely sinful,  until  he  is  renewed. 


HOPKINSIANISM. 


71 


HOPKINS,  AND  OTHERS'. 

tnankind.  That  is,  the  sin,  and  conveying  to  them  a  morally 
consequent  ruin  of  all  the  hu-  corrupt  nature."  "  There  is 
man  race,  was  by  this  constitu-  no  morally  corrupt  nature,  dis- 
tion  infallibly  connected  with  the  tinct  from  free,  voluntary,  sin- 
first  sin  of  the  head  and  father  ful  exercises.  Adam  had  no 
of  the  race.  By  the  divine  con-  such  nature,and  therefore  could 
stitution,  the  appointment  of  convey  no  such  nature  to  his 
God,  if  the  head  and  father  of  posterity."  "  God  is  the  father 
mankind  sini>ed,  the  whole  race  of  our  spirits.  The  soul  is  not 
of  men,  all  his  posterity,  should  transmitted  from  father  to  son, 
sin  ;  and  in  this  sense  it  should  by  natural  generation."  "  And 
be  the  sin  of  the  whole."  if  they  did  not  derive  their  souls 
Syst.  Vol.  \.fi.  309.  from  him,  they  could  not  derive 

«'  The  disobedience  of  Adam  from  him  a  morally  corrupt  na- 

decided  the  character  of  all  his  ture,  if  he  really  possessed  such 

natural  posterity  ;    and  render-  a  nature   himself."      «  But  if 

ed  it  certain,  according  to  a  di-  Adam   conveyed   neither    sin, 

vine  revealed  constitution,  that  nor  guilt,  nor  moral  depravity 

they  should  be   born,  and  rise  to  his  descendants,  by  his  first 

into  existence  as  moral  agents,  transgression,  how  then  did  that 

in  disobedience  and  rebellion  :  act  of  disobedience  make  them 

and  that  the  same  moral  cor-  sinners  ?  The  only  proper  and 

ruption  which  then  took  place  direct  answer  to  this  question 

in.   his    heart,    should    spread  is,  that  God  placed  Adam  as 

through  the  whole  race  of  man-  the  public  Head  of  his  posteri- 

kind.     In  tliis  sense /^e  tin  of  ty,  and  determined  to  treat  ^Ae»t 

the  first  man  carried  in  it  the  according    to    his     conduct." 

sin  of  all  mankind,  and  contain-  "  Adam  disobeyed  the  law  of 

ed  the  seed,  and  was  the  found-  his  Maker ;  and  according  to 

ation  of  all  the  moral  corrup-  the    constitution    under  which 

tion  of  the  human  race  ;  as  by  he  was  placed,  his  first  and  sin- 

tliis  they  were  all  conatituted  gle  act  of  disobedience  made  all 

sinners."  his  posterity  sinners  ;  that  is, 

Syst.    Vol.   1.  fi.  310.  it  iiTQ-ved  the  occasion  oi  their 

Adam  was  sentenced  to  all  coming  into  the  world  unholy 

the  natural  evils  of  this  life,  and  and  sinful,"  or,  "  he  proved  the 

the  death  of  the  body,  because  he  occasion  of  God's  bringing  all 

had  sinned,  but  the  separation  his  posterity  into  the  world  in 

•f  soul  from  body  was   no  part  a  state  of  moral  depravity." 


^£ 


CALVINISM. 


CALVIN,  AN 

father  or  mother,  but  the  better 
to  set  forth  the  goodness  of 
God  towards  him,  he  beginneth 
the  confession  of  his  own  wick- 
edness at  his  very  begetting. 
Torasmuch  as  it  is  evident, 
that  that  was  not  peculiar  to 
David  alone,  it  followcth  that 
the  common  estate  of  all  man- 
kind is  noted  under  his  exam- 
ample.  All  we  therefore  that 
descend  of  unclean  seed,  are 
born  infected*  with  the  conta- 
gion of  sin,  yea,  before  that  we 
see  the  light  of  this  life,  we  are 
in  the  sight  of  God  filthy  and 
spotted.  For  who  can  bring  a 
clean  thing  out  of  an  unclean  ? 
Not  one." 

B.  2.ch.  \.sec.  5. 

"  Original    sin   is  the   per- 

versenessand  corruption  of  our 

nature,  which  first  maketh  us 

guilty  of  the  wrath  of  God,  and 


D  OTHERS. 

ration,  sinned  in  him  and   fell 

with  him  in  that  transgression." 

Larger  Cat.  Q.  22, 

"  Original  sin  is  conveyed 
from  our  parents  unto  their  pos- 
terity by  natural  generation." 
Larger  Cat.  Q.  26. 

"  We  believe  that  through 
the  disobedience  of  Adam,  ori- 
ginal sin  is  extended  to  all  man- 
kind ;  which  is  a  corruption  of 
the  whole  nature,  and  an  here- 
ditary disease,  wherewith  in- 
fants themselves  are  infected  in 
their  mother's  womb,  and  which 
produceth  in  man  all  sorts  of 
sin,  being  in  him  as  a  root  there- 
of ;  and  therefore  is  so  vile  and 
abominable  in  the  sight  of  God, 
that  it  is  sufficient  to  condemn 
all  mankind." 

Con.  R.  D.  C.  Jrt.  15. 

The  Con.  of  the  Waldenses 
declares,  that  "  Originall  sin  is 


*  Mr.  Vincent  says,  in  his  explanation  of  the  catechism,  that  the  corrup- 
tion of  our  nature  "  is  conveyed  by  natural  generation,  in  the  union  and 
conjunction  of  soul  and  body  ;  the  soul  being  destitute  or  void  of  original 
righteousness,  is  infected  with  this  corruption  as  liquor  is  tainted,  which 
is  put  into  a  tainted  vessel."  This,  according  to  Hopkinsianism,  is  an  odd 
conceit,  because  God  creates  the  soul  of  every  child  ;  because  no  soul  pro- 
ceeds even  instrumentally  from  earthly  parents,  and  because  there  is  no 
contact  between  body  and  spirit.  If  the  body  could  affect  the  soul,  it  could 
not  pollute  it,  because  there  is  no  sin  in  blood,  skin  and  bones.  With 
respect  to  the  want  of  original  righteousness,  it  is  no  more  criminal  in  man, 
than  in  a  toad,  or  spider,  or  any  other  animal.  He  who  gives  has  a  right  to 
withhold,  and  it  is  not  our  fault,  that  God  did  not  give  us  positive  right- 
eousness at  the  birth,  any  more,  tlian  that  he  did  not  bestow  on  all  the 
mental  powers  of  Paul.  In  short,  it  is  plain,  that  no  being  can  be  a  sinner, 
until  he  has  sinned.     Query.    Is  this  Calvinism,  or  Felagianism? 


HOPKINS!  ANISM. 


Yft 


HOPKINS,  AND  OTHERS. 

t)f  the    punishment  originally        "  God  constituted  the    con- 
threatened,  nexion    between   him  and   his 
Syst    Vol.  I.  fi.  275  and  3\3.  posterity,  to  regulate  his  own 

"It  is   not   to  be    supposed  conduct,  and  to  accomplish  his 

that  the  offence  of  Adam  is  zm-  own  designs."    «  The  truth  is, 

•putedio  them  to  their  condem-  there  was  neither  justice^  nor 

nation,  while  they  are  consider-  injustice^  in  God's  appointing 

cd  as   in  themselves,  in  their  Adam  our  public  head.     It  was 

own  persons,  innocent :  or  that  an  act  of    mere  sovereignty." 

they  are   guilty   of  the   sin    of  "  It   appears  from  the  leading 

their  first  father,  antecedent  to  sentiments    in    this  discourse, 

their  own  sinfulness."  that  Adam  was  the  only  per- 

Syst.  Vol.  l./i.319.  SON  who  committed,   and  who 

*'  This  sin  which  takes  place  was  guilty  of  original  sin." 
in  the  posterity  of  Adam,  is  not  Eve  committed  her  Jirst  sin, 
properly  distinguished  into  ori-  before  Adam  sinned,  and  all 
■ginal  and  actual  sin,  because  it  men  commit  their  first  sin  ;  but 
is  all  really  actual,  and  there  is,  Adam*  a  first  sin^  is  called  origi- 
strictly  speaking,  no  other  sin  nal  sin,  because  God  constitu- 
but  actual  sin.  As  soon  as  sin  ted  it,  in  his  own  divine  mind, 
exists  in  a  child  of  Adam,  the  originating  sin  to  all  man- 
though  an  infant,  it  consists  in  kind.  Emmons*  I5th  SermonJ 
motion,  or  inclination,  of  the  Men  never  act  from  any- 
same  nature  and  kind  with  sin  original  corruption,  for  God 
in  adult  persons."  "  puts  forth  a  fiositive  influence 
Syst.  Vol.  1./J.328.  to  make  them  act  in   every  in- 

Children  are  only  born  in  sin,  stance  of  their  conduct." 
in  this  respect:  they  are  born  Emmons,  ft.  2  iS. 

under   such  a  divine  constitu-         Neither  the  want  of  original 

tion,  that  they  begin  to  sin,  as  righteousness,    nor    the  mere 

soon  as  they  begin  to  act  as  ?no-  want  of  conformity,  is  criminal 

ral  agents  ;  and  their  exercises  in  any  rational  creature, 
arc  produced  as  Adam's  were,         Emmonsyfi.  260,  26lfetfia8' 

by  God,  yet  so  as  to  be  free,  be-  sim 

cause  they  ivill  -what  they  will.         «  The  fall  has  n«VAerim^atr- 

This  is    the    true  doctrine  of  ed,  nor   destroyed  any  of  the 

original  sin.  powers  or  faculties  of  men. 
Syst.  Vol,  I.  p.  323  a7td  330.         Mass.  M.  Magazine, fi,  369, 

of  Vol.  3. 
it 


m 


CALVINISM* 


CA.LVI17,                           AND  OTHEHS. 

then  also  bringeth  forth  works  naturally  engendered  in  us  and 

in  us,  which  the  scripture  call-  hereditaire."      "    AH  the   ofF- 

©th  the  works  of  the  flesh    Gal.  springof  Adam  is  infected  with 

V.   19.      Therefore  these    two  this  contagion,  which  we  call 

points  are  distinctly  to  be  mark-  original   sin,   that    is,  a    stain 

cd,  namely,  that  we  being  in  all  spreading    itself  by    propaga- 

parts  of  our  nature  defiled  and  tion." 

corrupted  are  already  for  such  Con.  Prot.  French  Churchea, 

corruption  only,    holden   wor-  «  AH  men  since    the  fall  of 

thily  condemned  and  convicted  our   first    parents,  which    are 

Jjefore  God*  to  whom  nothing  is  borne  by  the  coupling  together 

acceptable   but    righteousness,  of  male  and  female,  doe  toge- 

innocency  and  cleanness.    Yea,  ther  with  their  birth  bring  with 

and    very    infants    themselves  them  originall  sinne." 

bring  their  own  damnation  with  Con.  of  Saxony. 

them     from     their     mother's  «  By    which    transgression, 

womb.      Who,  although  they  commonly  called  original  sin, 

have  not  brought  forth  the  fruits  was  the  image  of  God  utterly 

of  their  iniquity,  yet  have  the  defaced  in  man.". 


seed  thereof  enclosed  within 
them.  Yea,  their  whole  nature 
is  a  certain  seed  of  sin  ;  there- 
fore it  cannot  but  be  hateful  and 
abominable  to  God." 

B.  4.  ch.  15.  eec.  10. 


By  the  fall,  man  lost  all  abil- 
ity to  will  good  ;  {B.  2.  ch.  2. 
aec.  1.)  and  became  corrupt  in 


Con.  C.Scot  ./f.Z).  1581. 

«  All  men   have    sinned  in 
Adam." 

Canons  R.   D.  C.    Head    1. 
.4rt.   1. 

"  The  sinfulness  of  that  estate 
whereinto  man  fell,  consisteth 
in  the  guilt  of  Adam's  first  sin, 
the  want  of  that  righteousness, 
wherein  he  was  created,  and  the 
corruption  of  his  nature,  where- 
by he  is  utterly  indisposed  and 
disabled." 

Larger  Cat.  Q.  25.   Con.  P. 


mind,  will,    body,  and   all  his    C.  U:S.fi.  171,  ir2  end  238. 
powers  :  so  that  being  free  to        "  Originall  sinne  is  a  want 


evil,  and  having  sufficient  know- 
ledge to  render  him  inexcusa- 
ble ;  he  has  neither  the  ability 
nor  disposition    to  perform  a 


of  originall  justice  which  ought 
to  be  in  us." 

Con.  Saxony: 
«  Our  nature  is  so  corrupt, 


H0PKINSIANT9M* 


V| 


HOPKINS,  AND 

By  the  fall,  mankind  have  not 
lost  any  of  their  natural  powers, 
or  ability  to  obey  :  but  they  are 
infallibly  subject  to  a  total  mo- 
ral deftravity,*  which  consists 
entirely  in  their  own  voluntary 
exercises,  and  is  their  own  sin : 
or,  by  a  divine  constitution  they 
have  only  a  sinful  choice,  until 
they  are  regenerated,  or  are 
made  the  subjects  of  the  first 
benevolent  choice.f 

Sytt.  Vol.  I. p.  fl25  to  443. 


OTHIiRS. 


There  is  neither  corruption 
of  nature,  nor  blindness  of  mind, 
nor  defect  in  any  of  the  powers 
of  the  soul,  consequent  upon 
the  apostacy,  aside  from  the 
corrupt  volitions  which  consti- 
tute the  heart. 

Syat.  Vol.  1 .  Part  2.  ch.  4. 
and  Part  1 .  ch,  4. 


The  fall  has  not  so  disabled 
men,  but  that  "  they  can  lovo 
God,  repent  of  sin,  believe  in 
Christ,  and  perform  every  re- 
ligious duty,  as  well  as  they  caA 
think,  or  speak,  or  walk." 

Emmonsip.  246. 

«  Men  have  lost  none  of  their 
ability  to  obey  his  commands 
by  the  fall."  «  They  are  aft 
really  able  to  obey  every  divine 
command,  as  Adam  was,  when 
he  came  out  of  the  forming  ^ 
hand  of  his  Maker." 

M.  M.  Mag.  Vol.  3.fi.  369. 

"  Impenitent  sinners  are  as 
really  possessed  of  strength  or 
capacity  to  love  and  serve  God 
as  saints.  Their  power  or  ca- 
pacity to  obey  the  divine  com- 
mands, is  as  great  as  to  disobey 
them." 
Maea.  M.  Mag.  Vol.  3.  /i.  415. 


•  A  distinction  is  observed  by  Hopkins  and  others,  between  total  and 
univertal  depravity.  Total  moral  depravity  is  an  entire  depravation  of  the 
heart^oT  affections;  and  this  the  Hopkinsians  admit :  but  universal  depravity 
means  the  defilement  of  the  under ttanding,  conscience,  and  all  the  natural 
povicrt  of  the  soul,  as  well  as  of  the  corc/ia/\ffections  ;  which  tliey  deny. 

t  It  i»  granted,  however,  that  the  natural,  intellectual  faculties,  which 
krc  created  in  us,  as  perfect  as  in  Adam,  are  often  perverted  by  the  heart  : 
and  the  rays  of  light,  which  would  otherwise  come  directly  to  our  mind« 
from  the  ORB  o»  truth,  are  refracted,  by  the  l»si«c  medium  interpose* 
ky  the  affection*,     fytt.  vol.  l./t  34(1  «nrf  342. 


w 


CALVINISM- 


CALVIM,  AND  OTHERS. 

good  work,  until  both  are  af-  so  weak,  and  unperfit,  that'we 
forded  him  by  the  special  grace  are  never  able  to  fulfil  the  works 
of  God.*  of  the  law  in  perfection." 

•    £.2.  ch.  I.  sec.  8,9.  J3.  2.  ch.  Con.  C.  Scot.  J.  JD.  1581. 

3.  sec.  26.  and  ch.  3.  sec.  6.  B.  «  Originall  sin  proceeding 
2.  ch.  2.  sec.  14.  and  j^.  2.  ch,  5.  by  inheritance  possesseth  the 
'^c.  2,  whole  nature,  and  doth  furious- 

ly rage  therein." 

Con.  of  the  Waldenses. 
"  Man,  by  his  fall  into  a  state 
of  sin,  hath  wholly  lost  all  abil- 
ity of  will  to  any  spiritual  good 
accompanying  salvation  ;  so  as 
a  natural  man  being  altogether 
«    Therefore    we    may    not    averse  from  that  which  is  good, 
otherwise  expound  that  which    and  dead  in  sio,  is  not  able,  by 
is  said,  that  we   are    dead    in    his  own  strength,   to  convert 
Adam,  but  thus,  that  he  in  sin-    himself  or  to  prepare  himself 
ningdid  not  only  purchase  mis-    thereunto." 
chief  and  ruin  to  himself,  but         Say.  Plat.  Con.  C.  Scot.  Con. 
also    threw    down   our  nature    P.  C.  U.  S.  ch.  9.  sec.  3. 
headlong  into  like  destruction.     "  In  the  third  petition,  (whichia 
And  that  not  only  to  the  cor-     Thy  will  be  done  in  earth  as  it  is 
ruption  of  himself,  which  per-    in  heaven,)  acknowledging,  that 
taineth  nothing  to  us,  but  be-    by  nature  we  and  all  men  are 
cause  he  infected  all   his  seed    not  only  \xXXev\y  unable  Kmn  un- 
WUh  the  same  corruption  where-    willing  to  know  and  do  the  will 


*  The  diffei-ence  in  the  two  systems  will  be  very  evident  to  all,  who  shall 
read  Dr.  Hopkins'  summary  of  his  own  sentiments  on  the  apostacy-  It  "  is 
the  result  of  a  constitution  which  is  perfectly  agreeable  to  the  nature  of 
things;  reasonable,  wise  and  good"  "  The  children  of  Adam  are  not 
gnilty  of  his  sin,  are  not  punished,  and  do  not  suffer  for  that  any  farther 
than  they  implicitly  or  expressly  approve  of  his  transgression,  by  sinning 
as  he  did."  "  Their  total  moral  corruption  and  sinfulness,  is  as  much  their 
own  sin,  and  as  criminal  in  them,  as  it  could  be  if  it  were  not  in  conse- 
quence of  the  sin  of  the  first  father  of  the  human  race;  or  if  Adam  had  not 
sinned."  "  They  are  under  no  inability  to  obey  the  law  of  God,  which 
does  not  consist  in  their  sinfulness  and  opposition  of  hsait  to  thij  will  ol 
God."     Sj'st. 'ool,  I.  p.  UZ. 


HOJPKINSIAMSM. 


77 


HOPKIjrs,                          AND  OTHERS. 

«  Therefore  when  Adam  had  "  If  he  had  transmitted  to  U3 

sinned,  by  this  the    character  a  corrupt  nature^  or    a  sinful 

and  state  of    all  his  posterity  princiftle^  we  might  have  had 

were  fixed,  and  they  were  by  some  ground   to  suppose,  that 

virtue  of    the    covenant  made  we  were  obliged  to  sin,  by  the 

with  Adam,  constituted  or  made  fatal  influence  of  his  first  trans- 

(not  born)   sinners  like  him;  gression.      But  since  that  sin 

and  therefore  were  considered  neither  directly,  nor  indirectly, 

as  such,  before  they  had  actual  ever  affected  either  our  natural 

existence.  It  ivas  made  certain.^  or  moral  faculties,  itis  certain," 

and  known  and  declared  to  be  &c. 

so,  that  all  mankind  should  sin,  Emmons,  fi.  320- 
as  Adam   had  done,  and  fully 
consent  to    his    transgression, 
and  join  in  the  rebellion  which 

he  began;  and,  by  this,  bring  a  moral  nature,  and  entirely  dis- 

upon   themselves  the  guilt  of  tinct  from  their  moral /iower«." 


"  Their  total  depravity  is  of 


their  father's  sin,  by  consenting 
to  it,  joining  with  him  in  it,  and 
making  it  their  own  sin." 

5i/s#.  Fo/.  l./i.  319,  320. 


Jbid.fi.  331. 


"  Their  intellectual  facul- 
ties remain  uncorrupt.  Their 
perception)  reason,  conscience, 
are  in  their  full  strength  and 
vigour." 

Emmons,  ft.  343. 


-  "  If  the  natural  depravity  and 
powers  of  mankind  were  deba- 
sed and  sunk,  and  become  much 
less,  and  more  feeble,  inde- 
pendent of  any  moral  depravity 
or  sinfulness  of  theirs,  this 
would  not  be    their  sin  ;    nor 


"  The  moral  corruption  of 
human  nature  is  of  great  anti-r 
quity." 

Jbid.fi.  SOO. 


"  Total  depravity  does  not 
imply  that  the  bodies  of  men 
are  depraved."  "  The  total 
depravity  of  roan  does  not  im- 


n 


CALVINISM, 


CALVIl?,  AN 

into  he  was  fallen.  For,  other- 
wise the  saying  of  Paul  could 
not  stand  true,  Eph.  i.  3.  that  all 
are  by  nature  the  sons  of  wrath, 
if  they  were  not  already  accurs- 
ed in  the  womb.  And  it  is  ea- 
sily gathered  that  nature  is 
there  meant,  not  such  as  it  was 
created  by  God,  but  such  as  it 
^as  corrupted  in  Adam.  For 
it  were  not  convenient  that  God 
should  be  made  the  author  of 
death.  Adam  therefore  so  cor- 
rupted himself,  that  the  infec- 
tion passed  from  him  into  all 
his  offspring.  And  the  heaven- 
ly Judge  himself,  Christ,  doth 
also  plainly  enough  pronounce, 
that  all  are  born  evil  and  cor- 
rupted, where  he  teacheth,  that 
whatsoever  is  born  of  the  flesh, 
is  flesh,  John  iii.  6.  and  that 
therefore  the  gate  of  life  is 
closed  against  all  men,  until 
»hey  be  begotten  again." 

B.^.ch.  I.  sec.  6. 


«  And  Paul  there  taketh 
away  all  doubt :  teaching  that 
corruption  resteth  not  in  one 
part  alone,  but  that  nothing  is 
pure  and  clean  from  the  deadly 
infection  thereof.  For  speak- 
ing of  corrupted  nature,  he  doth 
not  only  condemn  the  inordi- 
Hate  motions  of  appetites  that 


D  OTHERS. 

of  God,  but  prone  to  rebel,*' 
&c.  «  we  pray,  that  God  would 
by  his  spirit  take  away  from 
ourselves  and  bthers  all  blind- 
ness, tveaknesa,  indisposedness, 
and  pervepseness  of  heart;  ahd 
by  his  grace  make  us  able  and 
•willing  to  know,  do,  and  sub- 
mit to  his  will  in  all  things." 

Larger  Cat.  Q.  192. 

"Man  was  originally  formed 
after  the  image  of  God.  His 
understanding  was  adorned  with 
a  true  and  saving  knowledge  of 
his  Creator,  and  of  spiritual 
things ;  his  heart  and  will  were 
upright ;  all  his  affections  pure  '^ 
and  the  whole  man  was  holy ; 
but  revolting  from  God  by  the 
instigation  of  the  devil,  and  abu- 
sing tlie  freedom  of  his  own 
will,  he  forfeited  these  excel- 
lent gifts,  and  on  the  contrary 
entailed  on  himself  blindness 
of  mind,  horrible  darkness,  va- 
nity and  perverseness  of  judg- 
ment ;  became  wicked,  rebel- 
lious and  obdurate  inj^heart  and 
will,  and  impure  in  his  affec- 
tions." 

Canons  R.  D.  C.  Head  3. 
Jrt.  1. 

"And  whereas  some  affirme 
that  so  much  integritie  of  minde 
was  left  to  man  after  his  fall, 
that  by  his  natural  strength  and 
good  works  he  is  able  to  convert 
and  prepare  himself  to  faith  and 
the  invocating  of  God,  it  is  flatr 


ttOPKINSlANIBlil. 


9B 


HOPKIKS,  AND  OTHBES.  ^ 

could    they  be  answerable  or    ply  that  his  reason,  judgment} 
blamed  for  it."  or  conscience  are  depraved." 

Syat.  Vol.  l.fi.  334.  Sfiring's  DisqtiUition.  fi,  9. 


All  sin,  both  original  and  ac- 
tual consists  entirely  in  exer- 
cises of  self-love. 

Vol.  1.^^.344/0  35^. 


<*  Thus  it  appears  from  scrip- 
ture, and  the  reason  and  nature 
of  things,  that  the  sin  which  en- 
tered into  the  world  by  one 
man,  the  father  of  the  human 
race,  and  has  spread  to  all  his 
children,  {not  by  generation  but 
by  divine  communication,]  by 
which  they  are  totally  corrupt- 
ed, and  involved  in  guilt  and 
ruin,  consists  in  self-love.  No- 
thing but  that  which  has  the  na- 
ture of  selfishness  is  sin ;  and 
this  is  in  its  own  nature,  and  in 
every  degree,  a  transgression 
of  the  law  of  God,  and  contrary 
to  true  holiness.  It  is  useful 
and  important  that  we  should 
b^ve  this  scriptural  idea  of  ho- 


**  Please  to  remember  that 
your  wicked  nature  is  your  own 
in  the  most  personal  sense. 
For,  though  we  are  sinners  by 
Adam ;  though  there  is  an 
established  connexion  between 
the  sin  of  Adam  and  the  sin  of 
his  posterity  ;  though  all  the 
children  of  men  are  by  nature 
totally  depraved  inconsequence 
of  Adam's  sin  ;  yet  sin  is  a  fiev' 
sonal  quality.  And  as  your 
hearts  and  souls  are  your  own, 
and  not  the  hearts  and  souls  of 
other  men  ;  as  your  thoughts 
and  volitions  are  your  own,  and 
not  the  thoughts  and  volitions 
of  others  ;  so  your  sin  and  evil 
nature  are  your  own,  and  not 
the  sin  and  evil  nature  of  .ano- 
ther." "  David  in  his  penitential 
confession  evidently  refers  to 
the  established  connexion  be- 
tween the  sin  of  Adam  and  his 
posterity.  For,  he  says,  with 
the  note  of  attention,  <  Behold^ 
I  was  shapen  in  iniquity  and  in 
fiin  did  my  mother  conceive 
me.'  But  he  does  not  confess 
the  sin  of  Adam,  any  more  than 
the  sin  of  Seth  :  nor  will  any 
other  mjin  who  is  the  subject 


8C( 


CALTINISM. 


CALVIK, 


And 


OTHERS. 


appear,  but  especially  labour- 
eth  to  prove  that  the  under- 
standing mind  is  subject  to 
blindness,  and  the  heart  to  per- 
verseness.* 

B.  2.  ch.  1.  sec.  9. 


"  Soundness  of  the  under- 
standing mind  and  uprightness 
of  heart  were  then  taken  away 
together,  and  this  is  the  corrup- 
tion of  natural  gifts.  For  though 
there  remain  somewhat  left  of 
understanding  and  judgment, 
together  with  will,  yet  can  we 
not  say  that  our  understanding 
is  sound  and  perfect,  which  is 
both  feeble  and  drowned  in  ma- 
ny darknesses.  As  for  the  will, 
the  perverseness  thereof  is 
more  than  sufficiently  known." 
B.  2.  ch.  2.  sec.  12. 


ly  contrary  to  the  Apostolike 
doctrine  and  the  true  consent  of 
the  Catholike  Church  " 

Con.  of  Wir t ember ge. 

By  the  fall,  man  ''  did  so  es- 
trange himselfe  from  God  ihe 
fountaine  of  all  righteousncsse 
and  of  all  good  things,  that  his 
nature  is  become  altogether  de- 
filed, and  being  blind  in  spirit, 
and  corrupt  in  heart,  hath  utter- 
ly lost  all  that  integritie.  For 
although  he  can  somewhat  dis- 
cerne  between  good  and  evill, 
yet  we  affirme  that  whatsoever 
light  he  hath,  it  straight  ways 
becometh  darknesse,  when  the 
question  is  of  seeking  God,  so 
that  by  his  understanding  and 
reason  he  can  never  come  to 
God." 

Con.  France  J  A.  D.  1566. 

The  Con.  of  Auspurge.)  in 
1530,  taught  the  same  doctrine, 
nearly  in  the  same  words. 


*  The  sentiments  of  the  Calvhilsts  and  Hopkinsians  being  different,  with 
respect  to  tlie  nature  of  the  fall  and  its  consequences,  it  is  no  wonder  that 
they  should  address  sinners  in  different  language.  The  former  say, 
"  Sinners,  you  are  infected  with  original  sin,  as  well  as  guilty  of  actual 
tratisgression.  You  are  nueai  as  well  as  ivicked  ;  having  neither  the  power, 
nor  the  disposition  to  please  God.  Still  you  are  bound  to  obey  God,  be- 
cause he  commands  obedience  ;  and  it  is  your  crime  as  well  as  your  misery, 
that  you  are  ruined  in  body,  soul  and  spirit.  If  God  do  not  make  you 
alive,  in  all  your  powers,_/ro«i  the  dead,  you  must  be  damned."  Thus  they 
speak,  that  God  may,  by  his  word,  make  the  sinner  feel  his  need,  and  ac- 
cept of  the  Saviour.  The  latter  say,  "  Sinners  you  need  notlament  original 
sin  -•  repent  of  yovir  oivn  sins ;  for  you  are  perfectly  able  to  i-epent  and  keep 
the  whole  law.  You  see,  tlien,  how  rebellious  you  are  !  So  much  you  have 
sinned,  as  you  have  deviated  from  perfect  obedience.  Now  if  God  do  not 
make  you  willing  to  do  ".vhatyou  are  able,  you  perish  " 


HOPKINSIANISM,  81 

HOPKIKS,  AND  OTHERS. 

'fincss  and  sin,  as  it  will  put  us  of  a  proper  share  of  conviction, 
under  advantage  to  know  how  For  siu  is  a  fieraoiial  (juality^ 
far  we  are  sinful  ourselves,  or    and  cannot  be  transferred  from 

•  II  is  svrange,  tJiat  Dr.  Spring,  having  severely  satirized  Dr.  Tappan 
lor  using  c)ne  kind  of  language  in  his  theological  writings,  and  another  iij 
his  practical  addresses,  should  himself  commit  the  same  fault.  Every 
wherr,  in  his  polemical  disquisitions,  through  244  pages,  he  affirms,  that 
ain  ix  an  evil  volition,  and  that  sinfuli^ss  can  be  predicated  of  nothing  else  : 
but  when  he  comes  to  the  conclusion  of  his  book,  to  "  a  practical  ad- 
1>RESS  TO  siNNERi,"  hc  Solemnly  declares,  that  sin  is  a  personal 
«l.t'ALiTY:  or,  which  is  the  same,  a  quality  or  a  person.  Th;s  he 
aot  only  says,  btit  repeats ;  and  in  addition,  rdminds  sinner.s,  that  their 
hearta,  souls,  and  thoughts,  as  well  us  their  volitions  are  tlieir  own,  and 
therefore,  their  sins  are  lUeir  own.  In  his  theorei  icai  disquisition  he  said,  that 
tli'itight  was  not  of  a  mora/ nature,  and  that  sin  was  something Mfzre/yTno- 
ral,  consisting  in  voLtion.  Very  little  thought  will  convince  any  one,  that 
there  is  some  difffrence  between  action,  and  tlie  quality  of  action  ;  between 
volition,  and  the  quality  of  volition  ;  and  more  especially,  between  volitior. 
and  personal  quality.  Since,  however,  **  sin  is  a  quality,"  why  may  not  the 
Calvinistic  doctrine  of  original  sin  be  true  ?  Why  may  not  David  have  had 
reference  to  something  besides  a  divine  constitution,  a  mental  arrangemenf 
•fthe  Godhead,  when  he  said,  "  Behold,  I  was  shapen  in  iniquity,  and  in 
sin  did  my  mother  conceive  me  ?" 

To  this  the  Hopkinsians  reply  ;  if  you  will  not  admit  a  figurative  con- 
struction of  David's  words,  jou  must  take  them  literally,  and  say,  that 
there  was  sin  in  the  shape  of  David's  body,  while  lie  was  in  the  womb ;  and 
that  his  mother's  act  of  conception  was  sinful.  This  will  bring  you  to  the 
necessity,  of  predicating  sin  of  shapes,  mathematical  figures,  and  triangles. 
You  must  admit  also,  that  it  is  a  crime  to  propagate  our  species.  We  af- 
firm, that  sin  belongs  alone  to  tnoral  action  .•  that  generation,  conception, 
the  growth  of  the  fetus,  and  parturition,  are  all  physical  effects  of  physicial 
causes,  and  therefore  partake  no  more  of  sin  or  holiness,  than  the  germina* 
tion  or  fructification  of  a  tree.  It  is,  for  the  same  reason,  no  sin,  1st,  To 
be  born :  nor,  2dly,  To  be  bom,  with  such  corporal  and  mental  faculties 
as  God  was  pleased  to  create ;  nor,  3dly,  To  retain  these  natural  powers, 
Shoiild  an  infant  exist  one  moment,  after  birth,  or  after  animal  hfe  was 
commenced,  before  he  had  a  moral  exercise  of  love  or  hatred,  he  would  ia 
tliat  moment  be  as  innocent  as  a  lamb.  But,  by  tlie  divine  decree,  since 
Adam  has  sinned,  it  is  certain,  that  tlie  first  moral  exercise  of  every  ra- 
tionjil  being,  will  be  sinftU,  and  every  subsequent  one,  until  he  is  renewed; 
which  is  fitly  called  tlie  corruption  of  his  moral  nature.  JV*o  other  nature 
is  capable  of  moral  corruption,  or  sin  ;  for  you  might  as  well  talk  of  a  sin-, 
ful  shrub,  of  a  sinful  lamb,  or  of  a  sinful  viper,  as  of  a  sinful  mental  caqsti^" 
Uitlon,  «r  of  a  sinful  anim;d  nature,  or  of  sinful  animul  passions, 

U 


**  CALVINISM. 

CALVIN,  AND  OTHERS. 

All  men  by  the  fall  are  so  No  man  has  the  ability,  since 

completely  disabled,  that  they  the  apostacy,  to  do   any  good 

are   not  only  dependent  upon  work,  until  he  is  not  only  disfio- 

special  grace  for  their   ability  sed,  but  enabled  by  the  actual 

to  will  good,  but  for  their  very  influence  of  the  Holy  Ghost, 

first  beginning  to  think  well.  Say.  Plat.  Con.  C.  Scot.  Con. 

B.  2.  ch.  2.  sec.  27.  P.  C.  U.  S.  c/i.  16.  sec.  3 


The  Calvinists  rejoin :  "  you  deny  the  doctrine  of  original  sin  ;  and 
wrongfully  call  yourselves  Calvinists.  You  charge  all  sin  upon  God  ;  and 
make  him,  the  agent,  or  the  person  who  commits  all  iniquity  Tl\e  scrip- 
tures say,  that  we  "are  by  nature  children  of  wrath."  JVa/ure  you  falsely 
call  moral  constitution.  It  is  better  to  give  heed  to  the  plain  language  of 
the  scriptures,  than  to  your  "  philosophy,  falsely  so  called."  Our  Saviour 
speaks,  Mat.  xv.  19.  of  *'  evil  thoughts,"  as  well  as  evil  desires,  or  voli- 
tions. Paul  says,  "  I  know  that  in  me,  that  is,  in  7ny  fiesh,  dwelleth  no 
good  thing."  "  For  when  we  were  in  the  Jlesh,  the  inotiens  of  sin  which 
were  by  the  law,  did'uork  in  our  mey*ibers,  to  bring  forth  fruit  unto  death." 
Qen.  V.  3,  "  Adam  begat  a  son  in  his  own  likeness,  after  Iiis  image."  Jolt 
xiv.  4.  "  Who  can  bring  a  clean  thing  oat  of  an  unclean  ?  not  one."  Job 
3tv.  14.  "  What  is  man  that  he  should  be  clean  ?  and  he  which  is  born  of 
a  woman,  that  he  should  be  righteous  ]" 

The  natural  efTects  of  the  fall  are  also  described  in  this  manner. 
"There  is  no  light  in  them."  Isa.  viii.  20.  "  Having  the  understanding  dark- 
ened, being  alienated  frqm  the  life  of  God,  through  the  ignorance  that  is  in 
them,  because  of  the  blindness  of  their  heart."  Eph.  iv.  8.  "  Tlie  natural 
man  receiveth  not  the  things  of  the  Spirit  of  God;  for  they  are  foolishness 
unto  him  ;  neither  c^n  he  know  them,  because  tliey  are  spiritually  discern- 
ed." 1  Cor.  ii.  14.  "  Ye  were  once  darkness,  but  now  are  ye  light  in  tlie 
Lord."  Eph.  v.  8.  "  Taking  vengeance  on  them  that  kncm  not  God" 
2  Thess.  i.  8.  "  The  Jlesh  lusteth  against  the  spirit."  Gal.  v.  17.  "  Let  us 
cleanse  ourselves  from  all  pithiness  of  tlie  flesh  and  spirit,  perfecting 
holiness."  2  Cor.  vii.  1.  Because  of  the  original  corruption  of  the  vchole 
man,  it  is  written :  "  glorify  God  in  your  bedy,  and  in  your  spirit."  1  Cor. 
vi.  20  **  That  she  maybe  holy  both  in  body,  and  in  spirit."  1  Cor.  vii.  34. 
*'  And  the  very  God  of  peace  sanctify  }'ou  wholly  :  and  I  pray  God  yoiu* 
whole  spirit,  and  soul,  and  body  be  preserved  blameless."  1  Thes*.  v.  23. 

In  addition  to  the  doctrine,  that  men  are  born  with  a  native  depravity, 
which  picrvades  the  whole  man,  the  Calvinists  maintain,  that  all  men  are, 
by  imputation,  guilty  in  the  sight  of  God,  of  the  first  sin  of  Adam  ;  even 
in  the  same  sense  in  which  a  believer  is  righteous  by  the  obedience  of  tlie 
second  Adam,  the  Lord  from  heaven. 

That  all  men  si^ined  luith  Jdam,  and  fell  ivith  him,  In  his  first  trans.; 
gression,  is  clearly  taught,  they  think,  in  Jiojn.  v.  12.  wliere  tlie  apostle  as- 
•2eit<!,that,  "  by  one  man  sin  entered  into  the  wo^-kl,  and  death  by  sin  ;  and 


HOPKINSIANISM.  Bi 

HOPKINS,  AND  OTHERS. 

what  is  sin  in  us,  as  well  as  to    one  to  another,  ahy  mote  than 

judge  of  the  moral  corruption    the  heart  or  soul  of  one  man 

of  mankind."  can  be  transferred  to  another." 

Vol.  l.fi.  352.         S/iring's  Bisguiaitionjfi.  246, 

347. 

so  death  passed  upon  all  men,  for  that  all  have  sinned.''  In  commenting 
on  this  passajfe,  the  learned  Professor  Witsius  has  given  the  sum  of  Cal- 
Tiniatic  doctrine. 

"  To  illustrate  the  apostle's  meaning-,  we  must  observe  these  tilings  : 
1st,  It  is  very  clear  to  any  not  under  the  jrower  of  prejudice,  tlxat  when 
the  apostle  affirms  that  all  have  sinned,  he  speaks  of  an  act  of  sinning,  or 
of  an  actual  sin  ;  the  very  term,  to  sin,  denoting  an  action.  'Tis  one  thing 
to  sin,  another  to  be  sinful,  if  I  may  so  speak.  2(lly,  When  he  affirms  all 
to  have  sinned  ;  he  under  tliat  universality,  likewise  includes  those,  who 
have  n<)  actual,  pioper  and  personal  sin,  and  who,  as  he  himself  says,  have 
not  tinned  after  the  similitude  of  AdarrCs  transgression  .•  verse  14.  Conse- 
quently these  are  also  guilty  of  some  actual  sin,  as  appears  from  their 
death  ;  but  that  not  being  their  own  proper,  personal  sin,  must  be  the  sin 
of  Adam,  imputed  to  them  by  the  just  judgment  of  God.  3dly,  By  these 
Words,  i(p  i  TTectTti^rtfcstfToi,  for  thai  ail  have  sinned,  he  gives  the  rea- 
son why  he  had  asserted  tiiat  by  the  sin  of  one  man  death  passed  upon  all- 
This,  says  he,  ought  not  to  astonish  us,  '  for  all  have  sinned*  if  we  must 
understand  tliis  of  some  personal  sin  of  each,  either  actual  or  habitual,  the 
reasoning  would  not  have  been  just,  and  worthy  of  the  apostle,  but  mere  tri- 
fling. For,  his  argument  Would  be  tlius,  that  by  the  one  sin  of  one  all  were 
become  guilty  of  deatii,  because  each  in  particular  had,  besides  that  onji 
and  first  sin,  his  o'vn  personal  sih  :  which  is  inconsequential.  4thly,  The 
scope  of  the  apostle  is  to  illustrate  the  doctrine  of  justification  he  had  be- 
fore treated  of.  The  substance  of  which  consisted  in  this,  that  Christ,  in 
virtue  of  the  covenant  of  grace,  accomplished  all  righteousness  for  hi» 
ehosea  covenant  people,  so  that  tlie  obedience  of  Christ  is  placed  to  theic 
charge,  and  they,  on  account  thereof,  are  no  less  absolved  from  the  guilt 
and  dominion  of  sin,  than  if  they  themselves  had  done  and  suffered, 
in  their  own  persons,  what  Christ  did  and  sufiefed  for  tliem.  He  declares, 
that  in  tliis  respect,  Adam  was  the  type  of  Christ,  namely,  as  answering 
to  him.  It  is  therefore  necessary,  that  the  sin  of  Adam,  in  virtue  of  the 
<ioVenant  of  works,  be  so  laid  to  the  charge  of  his  posterity,  who  are  com- 
prised v^ith  him  in  the  same  covenant,  that  on  accountxif  the  demerit  of 
his  sin,  they  are  born  destitute  of  original  righteousness,  and  obnoxiout  to  ever/ 
kind  of  death,  as  much  as  if  they  themselves,  in  their  own  persons,  had 
done  what  Adam  did.  Unless  we  suppose  this  to  be  Paul.*s  doctrine,  hi« 
words  ar»  nothing  but  mere  empty  sound." 

Economy,  B.  t.  ch.  8.  *fc,  31,    ' 


5&AtVlJfISli>. 


CHAPTER  IX. 

OF  ATOJVEMEjYT  ajvd  JUSTIFICATIOM 


CALVIN,  AN 

'"  If  we  look  only  upon  the 
faw,  we  can  do  notUing  but  be 
discouraged,  be  confounded, 
-and  despair,  forasmuch  as  by  it 
Ive  are  all  damned  and  cursed  " 
Inst.  B.  2.  c/i.  7.  sec.  4. 

"  All  that  we  have  hitherto 
jsaid  of  Christ,  is-to  be  directed 
to  this  mark,  that  being  damned, 
dead,  and  lost  in  ourselves,  we 
jnay  seek  for  righteousness,  de- 
Uverance  and  salvation  in  him." 
List.  B.  2.  ch.  16.  sec   1. 

God  loved  men  as  his  crea- 
tures, while  he  hated  them  as 
self-created  sinners,  and  there- 
fore sent  his  Son,  to  obey  and 
suffer  as  a  substitute. 

Inst.  B.  2.  ch.  16.  sec.  4. 

"  Now  when  it  is  demanded 
how  Ciirist  hath  done  away  our 
sins,  and  taken  away  the  strife 
between  us  and  God,  and  pur- 
chased such  righteousness  as 
might  make  him  favourable  and 
well  willing  towards  us ;  it  may 
be  generally  answered,  that  he 
hath  brought  it  to  pass  by  the 
whole  course  of  his  obedience. 
Which  is  proved  by  the  tes- 
timonies of  Paul;  (Rom.  v.  )i9.) 
As  by  one  man's  offentc  many 
Ivere  made  sinners,  so  by  one 
man'ij  eiedknce  we  ar^  maiie 


»  OTHERS. 

"  It  pleased  God,  in  his  eter^ 
nal  purpose,  to  choose  and  or- 
dain the  Lord  Jesus,  his  only  be- 
gotten Son,  to  be  the  Mediator 
between  God  and  man ;  the  Pro- 
phet, Priest  and  King;  the  Head 
and  Saviour  of  his  church  ;  the 
Heir  of  all  things ;  and  Judge 
of  the  worid :  unto  whom  he 
did  from  all  eternity  give  a  peo- 
ple to  be  his  seed,  and  to  be 
by  him  in  time  redeemed,  called^ 
justified,  sanctified  and  glori- 
fied." 

Con.  C.  Scot.  Say.  Flat.  Co^f 
P.  C.  U.  S.ch.  8.  sec.  1. 

"  We  believe  that  God,  who 
is  perfectly  merciful  and  justj 
sent  his  Son  to  assume  that  na- 
ture, in  which  the  disobedience 
was  committed,  ;o  make  satis/ac- 
tion in  the  same,  and  to  bear  the 
punishment  of  sin  by  his  most 
bitter  passion  and  death.  God 
therefore  manifested  his  justice 
against  his  Son,  when  he  laid 
our  iniquities  upon  him,  and 
poured  forth  his  mercy  and 
goodness  upon  us." 

Con.  R.  B.C.  Art.  20. 

Christ  voluntarily  undertook 
the  office  of  a  Surety,  "  which, 
that  he  might  discharge,  he  was 
p\ade  under  tjie  law,  and  dii 


JlOPKTNSIAlrtSB*. 


85 


CHAPTER  IX. 

OP  ATOJTEMEJVr  AJ\'D  JUSTIFlCATIOy. 


HOPKINS, 


AND 


OTHERS. 


The  divine  law  requires  per- 
ifect  obedience,  under  penalty 
of  punishment,  proportioned  to 
the  demerit  of  transgression. 
"  Man  by  transgression  has  in- 
curred the  penalty  of  this  law 
«nd  fallen  under  the  curse  of 
it."  "  This  curse  cannot  be 
taken  off,  and  man  released,  un- 
tH  it  has  its  effect,  and  all  the 
Cfil  implied  in  it  be  suffered." 
Sy9t.  Vol.  I. /I.  465. 

"  The  law  of  God  does  admit 
^i  Si  aubatitutCf  both  in  obeying 
the  precepts,  and  suffering  the 
penalty  of  it " 

Sysf.  Vol.  I.  fi.  492. 

«  Christ  suffered  for  sin,  was 
made  a  curse,  that  is,  suffered 
the  curse  of  the  law,  the  curse 
•f  God  ;  and  in  his  sufferings 
he,  in  a  sense,  suffered  and  felt 
the  displeasure  and  wrath  of 
God  i  and  the  anger  of  God 
against  sin  and  the  sinner  was 
in  a  high  and  eminent  degree 
manifested  and  expressed  in 
the  sufferings  and  death  of 
Christ."  Ibid.  ft.  491. 

"  The  law  could  not  be  ful- 
filled by  Jesus  Christ  without 
his  suffering  the  penalty  of  it, 


"  That  the  moral  character 
of  God  should  be  truly  delinea- 
ted in  his  government,  is  what 
is  of  primary  and  principal  im* 
portance  ;  because  with  this  is 
certainly  connected  the  order, 
the  harmony,  and  the  greatest 
good  of  the  universe.  The  cha- 
racter of  God  being  infinitely 
excellent,  and  in  itself  most  per- 
fectly harmonious;  when  it  is 
truly  delineated  in  his  govern- 
ment, must  of  necessity  be  pro- 
ductive of  the  greatest  good 
and  harmony  among  his  crea- 
tures. To  manifest  the  real 
excellencies  of  the  divine  cha- 
racter, therefore,  it  was  that  the 
law  was  originally  given  ;  and 
for  the  same  end  was  it  esta- 
blished by  such  awful  sanctions. 
The  honour  of  the  law  of  course 
is  evidently  maintained,  and  thfc 
ends  of  government  answered, 
when  that  character,  with  which 
the  supreme  ruler  invests  him* 
self  in  the  various  parts  of  liis 
law,  is  exhibited  and  supported 
in  administration.  So  that 
whenever  God's  just  and  real 
displeasure  against  sin,  is  ex- 
hibited in  some  other  way,  to 


CALVINISM. 


CALVllir, 


AND 


OTHEUS, 


righteous.  And  in  another 
place,  (Gal.  iv.  4.)  he  extendeth 
the  cause  of  the  pardon  that  de- 
livereth  us  from  the  curse  of 
the  law,  to  the  whole  life  of 
Christ,  saying;  when  the  ful- 
tiess  of  time  was  come,  God 
gent  his  Son,  made  of  a  woman, 
Subject  to  the  law,  to  redeem 
them  that  were  Under  the  law : 
and  so  affirmed  that  in  his  very- 
baptism,  (Matt.  iii.  25.)  was  ful- 
filled one  part  of  righteousness, 
that  he  obediently  did  the  com- 
mandment of  his  Father.  Fi- 
nally, from  the  time  that  he 
took  upon  him  the  form  of  a 
gervant,  he  began  to  pay  the 
ransom  to  redeem  us.  But  the 
scripture,  to  set  out  the  manner 
of  our  salvation  more  certainly, 
doth  ascribe  this  as  peculiar  and 
properly  belonging  to  the  death 
of  Christ."  «  And  yet,  is  npt 
the  rest  of  his  obedience  exclu- 
ded, which  he  performed  in  his 
life :  as  Paul  comprehendeth  it 
wholly,  (Phil.  i.  7.)  from  the  be- 
ginning to  the  end,  in  saying, 
that  he  abased  himself,  taking 
upon  him  the  form  of  a  servant, 
and  was  obedient  to  his  Father 
to  death,  even  the  death  of  the 
cross.  And  truly,  even  in  the 
same  death  his  willing  submis- 
sion hath  the  first  degree,  be- 
cause the  sacrifice,  unless  it  had 
been     willingly   offered,     had 


perfectly  fulfil  it;  endured  most 
grievous  torments  immediately 
in  his  soul,  and  most  painful 
sufferings  in  his  body ;  was  cru- 
cified, and  died ;  was  buried, 
and  remained  under  the  power 
of  death,  yet  saw  no  corruption. 
On  the  third  day  he  arose  from 
the  dead,"  "  ascended  into  hea- 
ven," "  maketh  intercession ; 
and  shall  return,  to  judge  men 
and  angels." 

"  The  Lord  Jesus,  by  his  per- 
fect obedience  and  sacrifice  of 
himself,  which  he  through  the 
eternal  Spirit  once  offered  up 
unto  God,  hath  fully  satisfied 
the  justice  of  his  Father ;  and 
purchased  not  only  reconcil- 
iation, but  an  everlasting  inhe- 
ritance in  the  kingdom  of  heav- 
en, for  all  those  whom  the  Fa- 
ther hath  given  unto  him." 
"  To  all  those  for  whom  Christ 
hath  purchased  redemption,  he 
doth  certainly  and  effectually 
apply  and  communicate  the 
same." 

Say.  Plat.  Con.  C.  Scot  Con. 
P.  C.  U.  S.  c/i.  8.  sec.  3,  4,  5,  8. 
and  Larger  Cat.  Q.  59. 

"  As  God  hath  appointed  th» 
elect  unto  glory,  so  hath  he,  by 
the  eternal  and  most  free  pur- 
pose of  his  will,  foreordained 
all  the  naeans  thereunto. 
Wherefore,  they  who  are  elect- 
ed, being  fallen  in  Adam,  are 


HOPKINSIANISM. 


87 


nOPKIKS,  AND  OTHERS. 

and  obeying;  it  perfectly.     For  equal  advantage  as  it  ^vould  be 

to  give  up  the  penalty,  and  not  in  the  destruction  of  the  sinner ; 

execute  the  threatening  of  the  atonement  is  then  made  for  his 

law,  when  it  is  transgressed,  is  sins,  and  a  door  opened  for  the 

to  dissolve  and  destroy  the  law ;  exercise  of  pardoning  mercy." 
for  a  penalty  is  essential  to  a  West  on  Atonement,  fi.  2^, 

law." 

«'  Therefore  had  the  Redeemer        «  The  true  reason  why  God 

undertaken  to  save  man,  with-  required  an  atonement  for  sin^ 

out  regard  to  the  penalty  of  the  was,  t/iat  the  real  diafiosition  of 

law,  and  suffering  it  himself,  he  his  oivn  infinite  mind,   toward 

would  have  come  to  make  void  such  an  object,  might  cififiear  ; 

the  law  and  destroy  it,  to  all  in-  even  though  he  fiardoned  and 

tents  and  purposes.     He  could  saved  the  sinner.     Could  the 

not  make '  reconciliation  for  sin,  character  of  God,  the  disposit 

and  brinji:  io  everlasting  right-  tion  of  the  divine  mind  both  to- 

eousness,*    which   it  was  pre-  ward  holiness  and  sin,  otherwise, 

dieted  he  should,  without  suf-  appear    to    equal    advantage  ; 

fe ring  the  penalty  of  the  law,  there  is  not  the  least  reason  to 

the  everlasting  rule  of  right-  imagine  that    he    would   ever 

eousness."  have  required  an  atonement." 
Syst.  Vol.  l.fi.  468.  I'Vest  on  Aton.fi.  15. 

"  Sinful  men  were  under  the 
curse  of  the  law ;  and  in  order        Should  God  pardon  without 

to  redeem  them,  the  Redeemer  an  atonement,  he  would  appear 

must  take  their  place  under  the  to  his  rational  creatures,  not  to 

law,  and  suffer  the  penalty,  bear  hate  sin,  to  be  defective  in  his 

the  curse  for  them,  and  in  th«ir  regard  for  the  public  good,  and 


to  violate  the  spirit  of  his  own 
law.  Hence  his  government 
could  not  be  respected. 

West   on   At  on.  ch.  2.  head 


yoom. 

Syst.    Vol.   1.  fi.  469. 

By  inflicting  the  threaten- 
ed penalty  on  him,  "  God  has 

agreeable  to  the  strictest  truth,  !>  2,  3,  4. 
executed  the  threatening  of  his 

law,  according  to  the  true  in-  It  was  necessary  that  iGod 

tent  and  meaning  of  it;  and  by  should  express    his  regard  to 

this  has  opened  a  ivay  for  recon-  the  iienal  and  firece/itive  parts 

ciliation    and  peace  with  man,  of  the  law,  by  making  an  exhi- 

vrhile  his  truth  and  righteous-  bition  in  acrion*  of  his  hatred  pf 


m 


CALVINISM, 


CALVIN,  AND  OTHERS. 

nothing  profited  towards  right-    redeemed    by  Christ,    are  eft 

cousness."  fectualiy   called    unto  faith  in 

B.  2.  ck.  16.  sec.  5.    Christ,  by  his  Spirit  working  in 

due     season ;      are     justified, 

adopted,    sanctified,    and   kept 

by  his  power  through  faith  unto 

"We  should  learn  that  which    salvation.      Neither     are     any 

Isaiah   teacheth,    (Isa.   liii.   9.)    other  redeemed  by  Christ — but 

that  the   chastisenaent  of   our    the  elect  only." 

peace  was  upon  him,  and  that         Con.  P.  C.  U.  S.  Say.  Plat. 

by  his   stripes  we   are  healed,    and  Con.  C.  Scot.  ch.  3.   Sec.   6. 

For  to  take  away  our  damna-        "  Christ  executeth  the  office 

tion,  every  kind  of  death  suffi-    of  a  priest,  in  his  once  offering 

ced  not  for  him  to  suffer,  but  to    himself  a  sacrifice  withom  spot 

finish  our  redemption,  one  spe-    to  God,  to  be  a  re  conciliation  for 

tiai   kind  of  death  was  to   be    the  sins  of  his  jxeople ;  and  in 

chosen,  wherein  both  di-awmg    making  continual  intercession 

away  our  damnatioT^o  himself,  for  theyn." 

and  taking  our  guiltiness  upon        Larger  Cat.  Q.  44.  Shorter^ 


liimself,  he  might  deliver  us 
from  them  both."  It  was  ne- 
cessary that  he  should  be  "  ac- 
counted among  the  wicked. 
(Isa  liii.  2 1 .}  Why  so  ?  Even  to 


Q.25. 

"  The  only  Redeemer  of 
God's  elect,  is  the  Lord  Jesus. 
Christ."         Shorter  Cat.  Q.  21. 

"  Neither  is  there  salvation 


take  upon  him  the  stead  of  a  in  any  other,  but  in  Christ 
sinner,  not  of  a  man  righteous,  alone,  who  is  the  Saviour  only 
or  innocent,  (Matt.  xv.  18  )  be-  of  his  body,  the  church." 
cause  he  suffered  death,  not  for  Larger  Cat.  Q.  60.. 
the  cause  of  innocency,  but  for  "  Furthermore,  by  his  pas- 
sin."  "  This  is  our  acquital,  sion  or  death,  and  by  all  those 
that  the  guiltiness  which  made  things  which  he  did  and  suf- 
ns  subject  to  punishment,  is  fered  for  our  sakes,  from  the 
removed  upon  the  head  of  the  time  of  his  coming  in  the  flesh, 
Son  of  God.  Por  this  setting  our  Lord  reconciled  his  Father 
o/  one  against  the  other,  we  to  all  the  faithfull,  purged  theii* 
ought  principally  to  hold  fast,  sinne,  spoiled  death,  broke  in 
lest  we  tremble  and  be  careful  sunder  condemnation  and  hell, 
all  our  lifelong,  as  though  the  and  by  his  resurrection  from 
juBt vengeance  of  God  did  hang  the  dead  he  brought  agaiae  yi!^ 


HOPKINSIANISM. 


89 


HOPKINS,                       AND  OTHERS. 

hess  are  maintained,  atid  glori-  vice  and  love  of  virtue,  as  weil 

*>usly  manifested."  as  in  his  luords. 

Syat.  Vol.  l./i.  494.  West  on  Aton.  fi.  23,  24,  26, 
and27. 

The  work  of  Christ,  as  Re-  "  The  penalties  of  the  law, 

deemer,  consists  in  atonement  we  are  to  I'emembcr,   exfiresa 

and  meritorious  obedience.  AI-  the  disfileasure  of  the  law -giver 

though  his  death   was  an  act  of  in  the  iiain  and  sufferings  of  the 

obedience,   yet  these  are  two  transgressor." 

distinct  things.  Atonement  con-  West  on  Aton.  fi.  27. 

sists  in  fulfilling  the  tiendl  part  "  The  honour  of  the  divine 

of  the  law  hy  sufferings  to  pro-  law,  agreeably  to  the  true  spirit 

vide  the    way  for /zarc^ow  only  ;  and  import  of  it,  is  fully  preser- 

while   meritorious  obedience  is  ved  in  the  government  of  God, 

such  conformity  to  the  f^recefi-  when  his  displeasure    against 

tive  part  of  the  law  as  procures  sin  is  made  to  appear,  to  equal 


positive  righteousness, 

"  The  atonement  made  by 
Christ,  in  his  suffering  the  pen- 
alty of  the  law,  has  respect  only 
to  the  threatening  of  the  law,  that 


advantage,  as  it  doth  in  the  ex- 
ecution of  the  penalties  of  the 
law ;  in  whatever  way  it  be 
done." 

West  on  Aton.fi.  28. 
The  atonement  particularly 


by  suffering  what  was  threaten-  regarded  the  fienal  jiart  of  the 
ed,  and  what  sin  deserves,  sin-  law,  and  was  designed  to  dis- 
ncrs  who  believe  in  him  might  play  Got/'s  on^-er  against '  trans- 
be  delivered  from  the  curse,  gression.  No  atonement  was 
Thus  Christ  died  for  sin  ;  was  needed  to  display  God's  love  of 
sacrificed  or  offered  to  bear  the  obedience. 

sins  of  many  ;  and  he  shed  his  West  on  A.ji.  30,  31,  and  32, 

blood  for  the  remission  of  sins^  "  As  far    as    God's  love  of 

as  the  scripture  asserts.     This  righteousness)    and    hatred  of 

atonement  therefore  only  deli-  iniquity  can  be  separately  view- 

vers  from  the  curse  of  the  law,  ed  and  distinguished  from  each 

and  procures  the  remission  of  other ;    the    great  end  of  the 

their  sins  who  believe  in  him  ;  death  of  Christ  was  to  exhibit 

but  does  not  procure  for  them  the  latter,    not    the  former." 

any    positive    good  :  it   leaves  Hence  the  life  of  Christ  was  ta- 

them  under  the  power  of  sin,  ken  away,by  wa^wra/cwV,  todis- 

and  without  any  title  to  eternal  play  the  divine  hatred  of  moral 

12 


90 


CALTINISM. 


CALVIK, 


And 


OTHERS. 


over  us,  which  the  Son  of  God 
ftath  taken  upon  himself." 

Inst.  B.  2,  ch.  16.  sec.  5- 


The  manner  of  Christ's  death 
iipon  the  cross,  which  "  was 
accursed,  not  only,  by  the 
opinion  of  men,  but  also  by  the 


restored  life  and  immortalitie.r 
For  he  is  our  righteousnesse, 
life,  and  resurrection,  and  to  be 
short,  he  is  the  fulnesse  and 
perfection,  the  salvation  and 
most  abundant  sufficiencie  of 
all  the  faithfull." 

Former  Con.  Helvetia,  ch.  II. 

"  We  believe,  that  whatso- 
ever is  requisite  to  our  salva- 
tion is  offered  and  communi- 
cated unto  us  now  at  length  in 


decree   of   the    law  of   God,'    that  one  Jesus  Christ,  as  he  who 
was  calculated  to  show,  that  the    being  given  to  save  us,  is  also 
curse  was  removed  from  us  to    ""^de  unto  us  wisdome,  right- 
liim,  that  by  being  made  a  sacri-    eousnesse,    sanctification,    and 
fice  and  expiatory  oblation,  we    redemption  "      "  We    believe 
might  be  actually  delivered,  so    that    by    that    onely    sacrifice, 
that  our  filth  and  punishment    which  Christ  Jesus  offered  on 
might  '  cease  to  be  imputed  to    the  crosse,  we  are  reconciled 
us.*       The    apostle    testifieth,    to  God,  that  we  may  be  taken 
(3.  Cor.  V.  21.)  the  same  thing    for  just  before  him,  because  we 
more  plainly,  where  he  teacheth    cannot   be    acceptable  to  him, 
that  he  who  knew  no  sin,  was  by    "or  enjoy  the  fruit  of  our  adop- 
his  Father  made  sin  for  us,  that    tion,  but  so  far  re  forth,  as  he 
we  might  be  made  the  right-    tloth    forgive     us     our     sins, 
eousness  of  God  in  him.     For    Therefore  we  affirm  that  Jesus 
the    Son  of   God  being   most    Christ  is  our  entire  and  perfect 
clean  from  all  fault,  did  yet  put    washing,  in  whose  death  we  ob- 
upon    him    the   reproach   and    tain   full  satisfaction,  whereby 
shame  of  our  iniquities,  and  on    we  are   delivered   from   those 
the  other  side  covered  us  with    sinnes  whereof  we  were  guiltie, 
his  cleanness.     It  seemeth  that    '^nd  from  which  we  could  not 
he  meant  the    same  when  he    he     acquitted     by    any    other 
speaketh  of    sin,  that  sin  was    remedie."  French  Con. 

condemned  in  his  flesh.  For  "There  is  no  need,  that  either 
the  Father  destroyeth  the  force  we  should  wish  for  any  other 
of  sin,  when  the  curse  thereof  meanes,  or  devise  any  of  our 
was  removed,  and  laid  upon  the    owne     braines,    whereby    we 


HOPKINSlANrSM. 


91 


H0PKI!JS, 


AND 


OTHERS. 


lifjQj  or  any  positive  favour,  or 
actual  fitness  or  capacity  to  en- 
joy positive  happiness.  This 
would  be  but  a  very  partial  re- 
demption had  the  redeemer 
done  no  more  than  merely  to 
make  atonement  for  sin,  by  suf- 
fering the  penalty  of  the  law 
for  sinners,  and  in  their  stead. 
It  was  therefore  necessary  that 
he  should  obey  the  precepts  of 
the  law  for  man,  and  in  his 
stead,  that  by  his  perfect  and 
meritorious  obedience  he  might 
honour  the  law  in  the  precep- 
tive part  of  it,  and  obtain  all  the 
positive  favour  and  benefits 
which  man  needed." 

Syst.  Vol.  \.fi.  198,  199. 
"  The  obedience  of  Christ, 
though  most  excellent  and  me- 
ritorious, is  not  an  atonement 
for  the  sins  of  men,  or  really 
any  part  of  it.  It  is  impossible 
that  any  mere  obedience,  how- 
ever excellent  and  meritorious, 
should  make  atonement  for  the 
least  sin.  This  can  be  done  by 
nothing  but  suffering  the  pen- 
alty of  the  law,  the  evil  with 
which  transgression  is  threat- 
^ed." 

Syst.  Vol.  l.fi.  SQ\. 

"  The  sufferings  of  Christ,  as 
such,  made  atonement  for  sin, 
as  he  suffered  the  penalty  of  the 
law,  or  the  curse  of  it,  the  evil 
threatened  to  transgression, 
4pd  which  is  the  desert  of  it,  in 


evil;  and  hence,  because  the 
blood  is  the  life,  (Gen.  ix  4.) 
atonement  is  said  to  be  made 
by  the  blood  of  Christ 

IVeat  on  A.  fi.  33  and  34. 

Christ  did  actually  die,  as  a 
substitutet'wi  the  room  and  stead 
of  the  sinner,  as  an  exhibition 
of  God's  anger  against  the  sin- 
ner, and  of  God's  hatred  of  sin. 
"  The  same  disposition  of  the 
Deity,  which  would  have  ap- 
peared in  the  death  of  the  sin- 
ner, was  designed  to  be  exhi- 
bited in  the  death  of  Christ." 

West  on  A.  ch.  4.  p.  54>  and 
63. 

<'  Christ  was  a  sacrifice  in  his 

bloody  and  ignominious  death,       i 

in  a  different  sense  from  what 

he  was  in  his  holy  and  obedient 

life." 

West  on  Aton.fi.  62. 

The  perfect  active  obedience 
of  Christ  was  necessary,  that  he 
might  not  deserve  punishment 
in  his  own  person,  for  his  own 
sins ;  that  he  might  be  an  exhi- 
bition of  the  sufferings  of  an  in- 
nocent person,  for  otherwise, 
his  sufferings  would  not  have 
been  a  greater  display  of  divine 
anger  against  sin,  than  the  de- 
struction of  sinners ;  and  that 
upon  the  ground  of  the  mani- 
festation of  holy  hatred  of  vice 
in  him,  he  might  make  eflec- 
tual  intercession. 

IVest  on  Aton.  ch^  5^ 


?§ 


CALVINISM. 


CALVIN,  AND  OTHERS. 

flesh  of   Christ.     It  is  there-  might  be  reconciled  unloOcnl 
fore   dtclared   by  this   saying,  besides  this  one  oblation  once  of- 
(Rom.  viii.  3.)  that  Christ  was  in  fered,  by  the  which  all  the  faith- 
his  death  offered  up  to  his  Fa-  full,  which  are  sanctified,arecon- 
ther  for  a  satisfactory  sacrifice,  secrated,  or  perfected  for  ever. 
that  the  whole  satisfaction  for  And  this  is  the  cause  why  he  was 
sin  being  ended  in  his  sacrifice,  called  the  Angel  Jesus,  that  is  to 
we   might  cease  to  dread  the  say,  a  Saviour,  because  he  shall 
wrath  of  God.     Now  it  is  plain,  save    his    fieople    from     their 
•what  that  saying  of  the  prophet  sinnes."  Con.  of  Belgia. 
(Isa,  liii.  6.)  meaneth,  that  the        "  Our  onely  succour,  and  re- 
iniquities  of  us   all  were   laid  fuge  is  to  flie  to  the  mercy  of 
upon  him,  that  is,  that  he,  in-  our  Father  by  Jesus  Christ,  and 
tending  to  imfie  atvay  the  Jilthi-  assuredly     to     persuade     our 
ness  of  our  iniquities,  was  him-  minde  s,  that  he  is  the  obtainer. 
self  as  it  were  by  way  of  inter-  of  forgivenesse  for  our  sinnes  : 
changed    imfiutation,    covered  and  that  by  his  blood  all  our 
with  them."     "We  could  not  spots  of  sins  be  washed  cleane  :. 
certainly    believe  that    Christ  that  he  hath  pacified  and   set 
was  the   ransom,    redemption,  at  one,  all  things  by  the  blood  of 
and  satisfaction,  unless  he  had  his  crosse  ;  that  he  bythe  same 
been  a  sacrificed  offering.    And  one  onely  sacrifice,   which  he 
therefore  there  is  so  often  men-  once  offered  upon  the  crosse^ 
tion  made  of  blood,  where  the  hath  brought  to  effect,  and  ful- 
scripture  showeth  the  manner  filled  all  things."        . 
of  our  redemption.     Although                English  Con.  A.  D.  1562. 
the  blood  of  Christ,  that  was        "The  Godhead  and  manhood. 


shed,  served,  not  only  for  sacri- 
fice, but  also  instead  of  wash- 
ing, to  cleanse  away  our  filthi- 
ness." 

Inst.  B.  2.  ch.  \^.sec.  6. 


were  joined  together  in  one  per- 
son, never  to  be  divided,  where- 
of is  one  Christ,very  God  and  ve- 
ry man ;  who  truly  suffered,  was 
crucified,  dead,  and  buried,  to 


"  In  the  death  and  burial  of  reconcile  his  Father  to  us,  and 

Christ,   there  is  offered    us  a  to  be  a  sacrifice,  not  only  for 

double  benefit  to  be  enjoyed,  original  guilt,  but  also  for  actu- 

thatis,  deliverance  from  death,  al  sins  of  men." 

to    which    we    were    become  2.  Art.  of  chh.  England, 

honnd,  and  the  mortifying  of  our  "God  is  not  only  supremely 

/l6sh."           -B.  2.  eh.  16.  sec.  7.  merciful,  but  also    supremely 


hopkinsiAnism. 


n 


HOPKINS,  AND  OTHERS. 

the  sinner's    stead  ;  by  which        "Whatever  therefore,  would 

he  ofteiied  the  ivay  for  sinners  bring  into  view  the  chmuccer 

being  delivered  from  the  curse,  and  law  of  God  as  effectually  as 

and  laid  the  foundation  for  re-  the  perfect  obedience  or  suffer- 

conciliation  between  God  and  ingofmen,  must  be  consider- 

ihe  transgressors,  by  not  im-  ed  as  the  atonement  for  sin." 
putingbut  pardoning  their  sins  Maxcy  on  Jtonement. 

who  believe  in  the  Redeemer,        "  Atonement  implies  the  ne- 

and  approve   of  his   character  cessity  of  suffering,  merely  as  a 


and  conduct." 

Syst.  Vol.  I.  ft.  502. 


medium  through  which  God's 
real  disposition  towards  sin 
should  be  seen  in  such  a  way, 
that  an  exercise  of  pardon 
should  not  interfere  with  the 
dignity  of  government,  and  the 
authority  of  law." 

Maxcy  on  Aton. 
"  One  great  and  chief  design 
of  the  atonement  made  by  the 
sufferings  of  Christ,  was  to  im- 
press a  thorough  conviction  of 
God's  displeasure  against  sin." 
Maxcy. 
The  atonement  being  view- 
ed as  an  exhibition  of  anger, 
"  it  is  easy  to  see  that  it  infers 
no  obligation  on  the  justice  of 
God,  to  pardon  and  save   the 
sinner." 
"  InBnitc  wisdom  saw  it  best  West  on  .4ton,  p.  1 1 8. 

that  redemfition  should  not  ex-         "  If  such  a  degree  of  displea- 
tend  to  all  mankind."  sure  against  sinners  hath  a  real 

Syst.  Vol.  l./i.  363.    existence  in  the  divine  mind; 
The  atonement  is  co-exten-    no  external  evidence   (or  mani- 
sive  with  the  effects  of  the  fall,   festation,)  of  its  existence  can, 
Syst.  Vol.  l./j.  317.     possibly,    render  it  unjust  for 
"  The  Redeemer  has  made    God    to     destroy    the    sinner. 
Tin  atonement  sufficient  to  ex-    The  higher  the  evidence  of  this 
piate  for  the  sins  of  the  whole    disposition  rises,  the  more  must 


One  who  had  suffered  the  pun- 
ishment due  to  his  own  sins 
could  not  lawfully  be  punished 
any  more,  but  the  vicarious 
atonement  is  of  such  a  nature, 
that  the  sinner  might  lawfully 
be  punished  after  the  sufferings 
of  his  substitute.  His  pardon 
therefore,  after  the  atonement 
is  made,  is  an  act  of  grace. 

Syst.   Vol.  I. /I.  494,495. 


CAI.VINISM. 


CALVIN,  A 

"  He  was  fiut  in  the  stead  of 
sinners,assuKETY  and  pledge, 
yea,  and  as  the  very  guilty  per- 
son himself,  to  abide  and  suf- 
fer all  the  punishments  that 
should  have  been  laid  upon 
them." 

Inst.  B.  2.  ch.  16.  sec.  10. 

"It  was  no  inconsiderable 
thing  that  the  Mediator  had  to 
do ;  that  is,  so  to  restore  us  to 
the  favour  of  God,  as  to  make 
us,  of  the  children  of  men,  the 
children  of  God  :  of  the  heirs 
of  hell,  the  heirs  of  the  king- 
dom of  heaven."  In  order 
to  this  it  was  necessary  for 
"our  reconciliation  to  God." 
to  set  his  obedience  in  the  place 
of  our  disobedience,  and  his 
suffering  the  penalty  of  the 
!aw,  in  the  place  of  our  damna- 
tion. 

Inst.  B.  2.  ch.  12.  sec.  2,  3. 


*'  It  is  truly  and  properly  said 
that  Christ  has  deserved  God's 
lavour  for  us;"  so  that  God 
cannot  consistently  with  his  Jus- 
tice^ punish  for  those  sins  which 
have  been  atoned  for,  or  refuse 
to  accept  those  for  whom  a  vi- 
carious righteousness  has  been 
procured. 

B.  2.  ch.  17.  throughout. 


ND  OTHERS. 

just.  And  his  justice  requires^ 
(as  he  hath  revealed  himself  in 
his  word)  that  our  sins  commit- 
ted against  his  infinite  majesty 
should  be  punished  not  only 
with  temporal,  but  with  eternal 
punishments,  both  in  body  and 
soul ;  which  we  cannot  escape, 
unless  satisfaction  be  made  to 
the  justice  of  God.  Since, 
therefore,  we  are  unable  to 
make  that  satisfaction  in  oup 
own  persons,  or  to  deliver  our- 
selves from  the  wrath  of  God, 
he  hath  been  pleased  of  his  in- 
finite mercy  to  give  his  only  be- 
gotten Son,  for  our  surety,  who 
was  made  sin,  and  made  a  curse 
for  us,  and  in  our  stead,  that  ho 
might  make  satisfaction  to  di- 
vine justice  in  our  behalf" 

Canons  R.  D.  C.  Head  2.  Art. 
1,2. 

"God  did,  from  all  eternity, 
decree  to  justify  all  the  elect  ; 
and  Christ  did,  in  the  fulness  of 
time,  die  for  their  sins,  and  rise 
again  for  their  justification." 

Con.  P.  C.  U.  S.  Con.  C.  Scot, 
Say.  Flat.  ch.  1 1-  sec.  4. 

"  Because  all  men  be  sinners 
and  offenders  against  God,  and 
breakers  of  his  law  and  com- 
mandments, therefore  can  no 
man  by  his  own  acts,  works, 
and  deeds,  (seem  they  never  so 
good,)  be  justified  and  made 
ricrhteous  before  God:  but  eve- 

O 

ry  man  of  necessity  is  constrain- 


HOPKINSIANISM. 


95 


HOPKINS,  A 

'world  ;  and  in  this  sense  has 
tasted  dc-ith  for  every  man,  has 
taken  away  the  sin  of  the  world, 
has  given  himself  a  ransom  for 
all,  and  is  the  propitiation  for 
the  sins  of  the  whole  world,  so 
that  whosoever  believeth  in  him 
may  be  saved,  and  God  can  now 
be  just,  and  the  justificr  of  him 
that  believeth  in  Jesus." 

Sytt.  Vol.  I.  fi.  527. 


By  the  atonement  Christ  has 
opened  the  door  of  salvation  for 
every  sinner,  by  "  whut  he  has 
done  and  suffered  he  has  ob- 
tained a  righteousness  as  suffi- 
cient for  the  salvation  of  one  as 
of  another,  of  all  as  well  as  of 
one,  or  of  any  part,"  but,  by  his 
obedience  he  has  obtained  the 
saving  influences  of  the  Holy 
Ghost,  and  the  blessing  of  a  re- 
conciled heart,  for  those  only, 
who  shall  in  time  be  actually 
redeemed, 

Syat.  Vol.  1  fi-  372.  and  Vol. 
fi.fi.  63-.  etfiaaaim. 


♦*  The  atonefnent  and  right- 
eousness of  Christ  are  sufficient 
for  the  justification  and  salva- 
tion of  all  them  who  believe, 
be  they  ever  so  many,  even  all 


ND  OTHERS. 

it  appear  grace  in  God,  to  par^ 
don  and  save  the  sinner." 

West  on  J  ton.  fi.  1 19. 

"  Here  the  direct  end  of  the 
atonement  is  answered ;  and 
such  a  manifestation  made  of 
divine  righteousness,  as  fire 
fiared  the  way  for  a  consistent 
exercise  of  mercy.  Now,  God 
would  not  appear  to  give  up  his 
law,  even  though  he  pardoned 
the  sinner  :  or,  to  exhibit  a  dis- 
position diverse  from  that  whicli 
he  expressed  in  the  law.  But, 
merely  from  the  exhibition 
which  was  made  of  divine  wrath 
in  the  sufferings  of  Christ,  the 
pardon,  even  of  one  sinner, 
could,  with  no  certainty  be  in- 
ferred :  unless  it  might  be  in- 
ferred from  the  highest  evi- 
dences of  the  reality  of  God's 
displeasure  against  us,  that 
therefore  he  would,  certainly 
not  fiuniahy  hut  fiardon  us.  Up- 
on atonement  being  made,  the 
situation  and  circumstances  are 
such,  that  the  great  Governolf 
of  the  world  may  consistently 
bestow,  or  withhold  mercy,  just 
M  shall  tend  most  effectually  to 
answer  the  purposes  of  divine 
goodness." 

West  on  jiton.fi.  140,  141. 

"  Christ  died  not  for  a  select 
number  of  men  only,  but  for 
mankind  universally,  and  with- 
out exception  or  limitation." 

See  a  number  in  the  "The- 


OQ 


CALVINISM. 


CALVIN)                               ANI>  OTHERS. 

Justification  is  an  act  of  ed  to  seek  for  another  righl- 
Godjin  which  he  judicially  pro-  eousness  of  justification,  to  be 
nounces  the  person  before  his  received  at  God's  own  hands, 
judgment-seat,  to  be  in  the  view  that  is  to  say,  the  forgiveness 
of  the  law,  a  just  person,  against  of  his  sins  and  trespasses,  in 
whom  justice  has  no  demand,  such  things  as  he  hath  offended, 
and  in  favour  of  whom  justice  And  this  justification,  or  right- 
demands  acceptance.  "So  we  eousness,  which  we  so  receive 
simply  expound  justification  to  of  God's  mercy  and  Christ's 
be  an  acceptation,  whereby  God  merits,  embraced  by  faith,  is  ta- 
receiveth  us  into  favour  and  ac-  ken,  accepted,  and  allowed  of 
cepieth  us  for  righteous,  and  God,  for  our  perfect  and  full 
•we  say,  that  the  same  consisteth  justification."  "  Although  this 
in  the  forgiveness  of  sins,  and  justification  be  free  unto  us, 
an  imputation  of  the  right-  yet  it  cometh  not  so  freely  unto 
eousness  of  Christ."  us,  that  there  is  no  ransom  paid 
B.  3.  c/u  11.  sec.  2.  therefor  at  all."    It  is  of  grace, 

We  are  justified,  in  conse-  because    God    "provided    the 

quence  of  all  which  Christ  does,  ransom  for  us,  that    was,  the 

either  by  obedience,  suffering,  most  precious  body  and  blood 

or  intercession,  to  merit  justifi-  of  his  own  most  dear  and  best 

cation.  beloved  Son,  Jesus  Christ,  who, 

B.  J.  ch.  1 1   sec.  3.  besides  this    ransom,    fulfilled 

Whatever  procured  merito-  the  law  for  us  perfectly."     "  In 

•piously,  justification,  is  the  re-  our  justification,  there  is  not  on- 

conciliation,  or  atonement,  by  ly  God's  mercy  and  grace,  biit 

Christ.  also  his  justice,  which  the  apos- 

B.  3.  ch.  11.  sec.  4.  and  ch.  16.  tie  calleth  the  justice  of  God, 

sec.  5.  and  it  consisteth  in  paying  our 

"What,   I  pray  you,*    hath  ransom,    and   fulfilling  of  the 

Christ  done  for  us  if  we  are  still  law,  and  so  the  grace  of  God 


*  «  What,  I  pray  you,"  reader,  would  be  the  venerable  Calvin's  indigna- 
tion, could  he  now  hear  one  say, "  I  am  a  Calvinist ;  and  believe  that  Christ 
opened  a  door  of  mercy,  so  that  God  can  pardon  or  punish  ;  and  the  atone- 
ment does  not  absolutely  secure  one  sinner  from  damnation  !"  Would  he 
thank  such  an  one,  for  assuming  his  name,  the  more  effectually,  without 
exciting  suspicions  o.f  hfterodoxy,  to  propagate  doctrines  which  he  dc- 
itounced  T 


HOPKINaiANISM. 


97 


HOPKINS, 


AND 


OTHERS. 


the  human    race.      Therefore  olop;ical    Maguzine,"    Jtrinted,^ 

the  offer  of  salvation  is  made  to  and  re-firinted  by  Coknelius 

all,  without  exception,  and  pro-  Davis,  entitled^   "  Redemption 

raised  to  ail  who  believe."  and  Atonement  not  the  same."" 
Syat.  Vol.  2./t.  105- 


Justification  consists  in 
the  pardon  of  sin,  the  acquitting 
of  the  sinner's  person  from  the 
condemnation  and  curse  of  the 
law,  together  with  restoration 
to  favour,  and  the  bestowment 
ef  a  title  to  eternal  life. 

SysC.  Vol.  2.  fi.  54. 


«  Atonement  does  not  implf^ 
a  purchase  of  God's  mercy;  it 
does  not  imply  satisfaction  ta 
justice  as  a  cancellation  of  debt ; 
nor  does  it  infer  any  obligation 
on  justice  for  the  liberatioa 
of  sinners." 

Maxcu. 


When  a  sinner  is  justified, 
he  is  fiardoncd  on  account  of 
the  atonement.^  and  accefited  as 
a  just  one,  on  account  of  the 
meritorious  obedience  of  his 
Bubstitute. 

Synf.  Part  2.  ch.  4.  aec.  7. 


« The  sufferings  of  Christ 
did  not  satisfy  distributive  jus- 
tice, since  that  respects  per- 
sonal character  only  ;  and 
therefore  with  respect  to  dis- 
tributive justice,  salvation  is  an 
act  of  perfect  grac£." 

Maxcy. 


«  The  death  of  Christ  is  to 
he  considered  as  a  great,  im- 
portant and  public  transaction. 
In  order  to  be  justified,  the    respecting  God  and  the  whole 
sinner  must    first    be  morally    system  of    rational    beings  ;" 
united  to  Christ  by  a  sanctified    and  fiublic  justice  alone  is  satis- 
heart.     The  sinner  must  so  be-    fied   by  the  atonement, 
come  one  with  Christ  by  love  Maxcy:. 

>  13 


^q  CALVINISM. 

CALVISr,                           AND  OTHERS, 

liable  to  suffer  punishment  for  cloth  not  shut  out  the  justice  of 
our  sins  ?  For  when  we  say  God  in  our  justification,  but  cn- 
that  he  bore  our  sins  upon  his  ly  shutteth  out  the  justice  of 
body  on  the  tree,  (I  Pet.  ii.  24.)  man,  that  is  to  say,  the  justice 
•we  mean  nothing  else  thereby  of  our  works,  as  to  be  merits  ' 
but  that  he  suffered  all  the  pain  of  deserving  our  justification." 
and  punishment  that  was  due  "So  that  Christ  is  now  the 
unto  our  sins.  And  the  same  righteousness  of  all  them  that 
hath  Isaiah  more  lively  decla-  truly  do  believe  in  him.  He 
red,  when  he  saith,  the  chastise-  for  them  paid  their  ransom^  by 
inent,  (or  correction)  of  our  his  death.  He  for  them  fulfil-j 
peace  was  upon  him.  Isa.  liii.  led  the  law  in  his  life.  So  that 
5  What  is  the  correction  of  now,  in  him,  and  by  him,  every 
our  peace  but  the  punishment  true  Christian  man  maybe  call- 
due  to  sin  ;  and  which  we  ed  a  fulfiller  of  the  law." 
should  have  suffered  before  we  Homilies  of  the  chh.  Englandj 
could  have  been  reconciled  to  B.  \.  sec-  3  part  1 . 
God,  unless  he  had  stood  in  "  Justification  is  an  act  of 
our  room  ?  Here  you  see  plain-  God's  free  grace  unto  sinners, 
ly,  that  Christ  suffered  the  pains  in  which  he  pardoneth  all  their 
due  to  sin,  to  deliver  them  that  sins,  accepteth  and  accounteth 
are  his,  from  them."  their  persons  righteous  in  his 
Inst.  B.  3.  ch.  4.  sec.  30.  sight;  not  for  any  thing  wrought 
Hence,  believers  are  never  in  them,  or  done  by  them,  but 

fiunished    because    justice  de-  ^^^^  ^^^^  ^^^^.  P^'^f^^  obedience 

1     •        ,    ^                      ^    ,  and  full  satisfaction  of  Christ* 

mands  it ;    but  are  corrected  * 

with  parental  kindness      Their  ^y  ^°^  ^^P"^^^  ^°  them,  and 

afflictions    are    not    vindictive  received   by  faith    alone.     Al-^ 

curses,  but  the  blessings  of  love.  ^^^^^S^  Christ,  by  his  obedience 

It  is  not  God's  design  to  take  ^"^  death  did  make  a  proper, 

vengeance  on  them,  but  to  make  ^"^al,  and    full    satisfaction    to 

»i^_             1   .-r  1    u-i  1  God's  iustice  in  behalf  of  them 

them  more  dutiful  children.  J 

Ti  c,     ,    A           o,    «o   or.  that   arc  justified;     yet    inas- 

-«.  3.  c/i.  4.  «ec.  31,  32,  S3.  •'                      ' 

much  as  God  accepteth  the  sa- 

Neither  our  own  good  works,  tisfaction  from  a  surety,  which 

nor  the    holy    nature  of   that  he   might   have    demanded   of 

faith,  which  is  produced  in  us,  them,  and  did  provide  this  sure- 

is  the  ground  of  justification,  ty,  his  own  only  Son,  imputing 

or  the  reason  why  one  sinner  is  his  righteousness  to  them,  and 


HOPKINSIANISM. 


99 


HOPKINS)                         AND  OTHERS. 

bfhim,  "that  it  is  firofier  to  ^^  Legal  juatt/icationissiXi  Sict 
reckon  or  impute  the  righteous-  in  favour  of  one  who  is  actually 
ness  of  the  Redeemer  to  the  just  ;  but  gosfiel  justijication  is 
sinner."  "  The  righteousness  an  act  in  favour  of  a  transgress- 
of  the  Mediator  comes  upon  or.  This  act  of  justification 
men,  or  is  imputed  to  them  for  does  not  pronounce  him  to  be 
their  justification,  by  thpiruni-  undeserving  of  punishment; 
ting  themselves  to  him,  in  a  but  it  delivers  him  from  pun- 
cordial  approbation  of  his  right-  ishment  which  he  actually  de- 


eousness,  and  his  holy  charac 
ter." 


serves.      It  does    not    declare 
him  to  be  entitled  to  divine   fa- 
vour, on  account  of  his  own  per- 
fect obedience  ;  but  it  secures 
"  Sinners  arc  united  to  Christ    to  him  that  favour  to  which  he 
by  faith  ;"  or  by  such  a  bcnevo-    is  not  thus  entitled." 
lent  disposition  as  includes  all        Mass,  Miss.  Mag.  Vol.  2.  ft. 
the  christian  graces.  198. 


"  Faith  so  unites  the  be- 
liever to  Christ,  that  it  is  Jit 
and  firoper  that  he  should  be 
considered  and  treated  as  so  far 
one  with  him,  as  to  pardon  and 
justify  him  for  the  sake  of 
Christ,  out  of  respect  to  his  suf- 
ferinj^s  and  obedience,  by  which 
he  has  merited  such  favour  for 
all  his  ;  for  all  who  are  thus 
united  to  him."  "  The  believer 
is  so  united  to  him  that  it  is 
firofier  and  Jit  that  his  right- 
eousness should  be  improved 
in  the  sinner's  favour." 


Faith  however  is  by  no  means 
the  meritoriouH  cause  of  justi- 
•Ri^tion. 


"  As  perfect  obedience  was 
the  condition  of  legal  justifica- 
tion, so  faith  is  the  condition  of 
gospel  justification."  «  The 
faith  of  Christ,  or  believing  im 
Christ  is  made  to  stand  in  the 
same  place  in  respect  to  gospel 
justification, in  which  the  works 
of  the  law  stand  in  a  legal  justi- 
fication." 

Mass.  Miss.  Mag.  Vol  2.  ft-. 
201. 


Christ  did  not  so  take  the 
place  of  the  sinner  that  justice 
could  require  his  sufferings,  for 
"  if  justice  could  demand  his 
sufferings,  he  was  treated  ac- 
cording  to  his  Q\m.   personal 


aoo 


CALVINISM. 


CALVIK,  AN 

accepted^  rather  than  another. 
While  enemies  we  were  given 
to  Christ ;  he  died  to  procure 
our  pardon  and  justification, 
and  being  before  enemies,  by 
the  act  of  imputation  we  are 
reconciled  to  God. 

B.  3.  ch.  11.  sec.  13,  17,  2'dj 
^2,  23. 

It  is  a  « trifling  subtilty"  to 
iay,  "  that  our  righteousness 
must  stand  upon  love.  We 
grant  indeed  with  Paul,  that  no 
other  faith  justifieth,  but  that 
which  effectually  worketh  ivith 
charity  or  love,  but  faith  deri- 
Veth  not  its  power  of  justifying 
from  that  effectualness  of  cha- 
rity. Yea,  it  justifieth  by  no 
other  means,  but  because  it 
bringeth  us  into  the  communi- 
cating of  the  righteousness  of 
Christ." 

B.  3.  ch,  11.  sec.  20. 

"  No  man  therefore  is  well 
founded  in  Christ ;  but  he  who 
hath  a  complete  righteousness 
in  him  :  forasmuch  as  the  apos- 
tle saith  (1  Cor.  i.  30.)  not  that 
he  was  sent  to  help  tie  to  obtain 
righteousness,  but  that  he  him- 
self might  be  our  righteous- 
ness :  namely,  (Eph  i.  4.)  that 
Ave  are  chosen  in  him  from  eter- 
nity, before  the  making  of  the 
world,  by  no  deserving  of  ours, 
but  according  to  the  purpose  of 
the  good  pleasure  of  God  :  (Col. 
i.  U.)  tlj»t  by  his  deuth  w^  have 


D  OTHERS. 

requiring  nothing  of  them  fo> 
their  justification  but  faith^ 
which  also  is  his  gift,  their  jus- 
tification, is  to  them  of  free 
grace  " 

Larger  Cat.  Q.  70  and  71. 


"Faith  justifies  a  sinner  in 
the  sight  of  God,  not  because 
of  those  other  graces  which  do 
always  accompany  it,  or  of  good 
works  that  are  the  fruits  of  it, 
nor  as  if  the  grace  of  faith,  or 
any  act  thereof,  were  imputed 
to  him  for  his  justification  ;  but 
only  as  it  is  an  instrument  by 
which  he  receiveth  and  appiieth 
Chriit  and  his  righteousness." 
Larger  Cat.  Q.  73. 


The  same  doctrines  are 
taught : 

Con.  C.  Scot.  P.  C.  U.  S.  and 
Say.  Flat.  ch.  11.  sec.  1,  2,  3. 


The  justified  are  perfectly 
free  in  this  life,  from  the  re- 
venging wrath  of  God. 

Larger  Cat.  Q.  77. 


HOPKINSIANISM. 


101 


HOPKINS,  AND  OTHERS. 

a  If  faith  did  not  im/ily  a  right  character,  and  of  consequence 

taate  and  diafioaition,  and  true  his    sufferings    had    no    more 

love  to  Christ,  it  would  not  in  merit  than  the  sufferings  of  the 

any  manner   or  degree,  unite  transgressor." 


the  sinner  to  Christ  so  as  to 
render  it  fit  iind  proper  that  his 
righteousness  should  be  reck- 
oned in  his  favour,  or  be  any 
reason  nvhij      such    a    believer 


Maxcy. 

"  The  nature  of  the  atone- 
ment was  such,  that  though  it 
should  be  justified,  rather  than    rendered  full  satisfaction  to  jus- 
^noMer,  who  does  not  bclieye."    tice,yetit  inferred  no  obliga- 

tion  on  justice  for  the  deliver- 
ance of  sinners,  but  left  their 
deliverance  an  act  of  pure 
grace  ;"  instead  of  Ql  legal  jus^ 
tijicationj  by  a  substitute. 

Maxcy. 


«  Faith  does  not  bring  into  a 
justified  state,  because  it  is  a 
good  work, or  out  of  respect  to 
the  moral  goodness  there  is  in 
it  ;  but  because  of  the  natural 
fitness  there  is,  that  he  wliose 
heart  is  united  to  Christ,  as  it 
is  by  belieying,  should  be  re- 
commended to  favour,  and  jus- 
tified by  his  worthiness  and 
righteousness,  to  whom  he  is 
thus  united,  and  in  whom  he 
trusts." 

Syat.  Vol  2-/1.23,58,61,62, 
65,  66,  and  7jl, 


"  Atonement  extends  to  all 
men,  but  redemption  will  apply 
only  to  a  number  from  among 
men.  Atonement  doth  not 
imply  the  forgiveness  of  sin.- 
Atonement  is  the  foundation 
for  I'edemption,  and  not  re- 
demption itself."  Of  course 
the  atonement  does  not  imply* 
the  justification  of  any  sinner. 
Theological  Magazine. 


It  is  out  of  the  divine  power 
so  to  impute  guilt  or  obedience, 
as  to  transfer  either,  fron» 
Adam  to  his  posterity,  or  fron> 
Christ  to  his  people  ;  so  that 
Christ's  righteousness  is  never 
m  this  sense  imputed. 

fmrnonsypf  ?94,  39^' 


10^ 


cjAiviNisar. 


CALVIN,  AND  OTHE113.' 

red'emption,  und  are  delivered        «  To  justifie,  in  the  apostle's 
from  destruction :  that  in  him^    disputation   touching  justifica- 
we  are  adopted  by  our  heavenly    cation,  doth  signiHe   to  remit 
Father  as  children  and  heirs:    sinnes,    to    absolve    from     the 
that  by  his  blood  we  are  recon-    fault,  and  the  punisment  there- 
led  to  the  Father:  (John  X.  28.)    of,    to  receive  into  favour,  to 
that  being  given  to  him  to  keep    pronounce  a  man  just."     This 
we  are  delivered  from  all  danger    justification    is   by   the   atone- 
of  perishing  and  being  lost ;  that    ment  in  Christ's  blood, 
being  ingraffed  in  him,  we  are         Latter  Con.  Helvetia.    Cons. 
already  after  a  certain  manner    Easily  Bohemia,  France,  Eng* 
partakers  of  eternal  life,  being    la7id^  Belgia,  and  Jusjierge. 
entered  into    the  kingdom   of 
God  by  hope :  and  yet  more, 
that   having    obtained    such  a 
partaking  of  him,  though  we  be 
fools  in   ourselves,  he    is  wis- 
dom for  us  before  God :  though 
■we  be  sinners,  he  is  righteous- 
ness for  us:  though  we  be  im-        "^'^  expounding    the   word 
pure,    he    is    purity     for    us ;  justijied,  it  is  usually  said,  to  be 
though  we  be  weak,  unarmed    justified   doth    signify,  of   un- 
and  lying  open  in  danger  of  Sa-    righteous  to  be  made  righteous 
tan,  yet  ours  is  the  power,  which    — ^^^^  is,   acquitted  from   the 
is  given  him  in  heaven  and  earth,    S^^^t  *  for  the  Sonne  of  God  his 
whereby  he  may  tread  down  Sa-    sake,  that  is  laying  hold  by  faith 
tan  for  us,  and  break  the  gates    upon  Christ  himself,  who  is  our 
of  hell."  righteousness." 

B.  3.  ch.  16.  sec.  5.  Con.  Saxony. 


*  Guilt  is  a  law  term,  which  denotes  obligation  to  suffer  the  penalty  which 
i9  annexed  to  the  law  that  h  violated.  J.  If.  TOOKE. 


1I0?KTNSIANISM. 


10: 


HOPKINS,                           AND  OTHERS. 

Men  are  brought  into  a  justi-  "  Sinners  of  mimkind  receive 
fied  state  by  the  first  act  of  and  enjoy  the  rewards,  the  hap- 
feith  ;  and  this  first  act,  entitles  py  fruits  of  the  righteousness 
by  divine  promise  and  constitu-  of  Christ ;"  which  "  benefits  of 
tion  to  perseverance  in  fuith,  his  righteousness  are,  of  grace, 
and  consequently  continuance  bestowed  upon  sinners."  "This 
in  a  justified  state.  Because,  is  the  true  and  only  proper  im- 
however,the  whole  of  this/u«r?-  port  of  the  imfiutaiion  of 
fication  in  conditional^  or  grant-  Christ's  righteousness  to  he- 
ed on  condition  of  perseverance  lievers — this  is  to  have  his 
in  repeated  acts  of  faith,  belie  v-  righteousness  im/iuted  to  them ; 
crs  ought  daily  to  pray  for  the  for  them  to  receive  and  enjoy 
forgiveness  of  their  sins.  the  benefits,  the  happy  fruits  of 
•    Syst.  Vol.  2.  /i.  79, 80  and  8 1 .  it." 

West  on  Monement,  fi.  109.* 


•  See  Notes  A.  B.  and  Cat  the  end  of  this  chapter. 


NOTE  A. 

.3  gejYeral  view  of  the  cojsttroverst  about 

THE  ATOJVEMEjY^I'. 


The  advocates  for  an  indefinite  atonement  conceive,  that  they 
Iiave  espoused  the  common  opinion  of  the  reformed  churches. 
The  Synod  of  Dort,  they  say,  has  decided  in  their  favour  ;  and 
this  ecclesiastical  body  was  formed  by  messengers  from  the  pro- 
testant  churches  of  Great  Britain.,  the  Electoral  Palatine^  Hes' 
sia,  Switzerland^  Witteraw,  the  republic  and  church  of  Geneva^ 
the  republic  and  church  of  Bremen^  the  republic  and  church  of 
Emdeuy  the  Duichy  of  Gelderland  and  of  Zutfihen,  South-Hol- 
laiid,  J^orth- Holland,  Zealand,  the  Province  of  Utrecht,  Fries- 
land,  Transylvania,  the  State  of  Groninffen  and  Omland,  Drent, 
zxid  France,     This  venerable  Synod  was  convened,  A.  D.  1618, 


104  ON   THE    ATONEMENTi^ 

and  solemnly  declared,  in  their  Canons^  Head  2.  jlrt.  o.  thats^ 
"the  death  of  the  Son  of  God  is  the  only  and  most  perfect  sucri-. 
fice  and  satisfaction  for  sin  ,  is  of  infinite  worth  and  value,  abun- 
dantly sufficient  to  expiate  the  sins  of  the  whole  world."  Th& 
Heidelbergh  Catechism  also  says,  Ques,  37.  "  What  dost  thou 
understand  by  the  words,  '  he  suffered?'  Answer  That  he,  all 
the  time  that  he  lived  upon  earth,  but  especially  at  th€  end  of  his 
life,  sustained  in  body  and  soul,  the  wrath  of  God  against  the 
sins  of  all  mankind :  that  so  by  his  passion,  as  the  only  pro- 
pitiatory sacrifice,  he  might  redeem  our  body  and  soul  from; 
everlasting  damnation,  and  obtain  for  us  the  favour  of  God,  right- 
eousness and  eternal  life."  In  reply,  the  Calvinists  consent,  that 
many  of  the  confessions  speak  of  the  death  of  Christ,  as  a  sacri- 
fice, in  its  own  nature,  of  immense  value.  They  admit  also,  that 
in  suffering  the  death  of  the  cross  for  believers,  Christ  did  dis- 
play God's  indignation  against  all  sin  ;  for  if  Christ  must  die  to 
procure  the  pardon  of  one  sin,  great  indeed  is  the  divine  hatred 
of  every  sin.  This  disfilay  of  the  divine  hatred  of  all  sin,  how- 
ever, was  merely  incidental  to  the  making  of  atonement,  and  not 
the  ultimate  or  chief  object  of  the  atonement.  Should  it  be  de- 
manded, "  What  truths  are  exhibited  by  the  atoning  sacrifice  V* 
the  Calvinists  and  Hopkinsians  would  both  answer ;  "  that  men 
are  sinners,  that  God  is  displeased  with  all  sin  ;  and  that  should 
God  pardon  the  sinner,  he  is  not  in  the  least  warranted  to 
conclude,  that  the  Holy  One  is  reconciled  to  transgression,  or  has 
abrogated  his  holy  law."  These  same  truths,  say  the  advocates 
for  a  definite  atonement,  are  clearly  taught  in  the  divine  word  t 
but  does  the  ivritten  display  of  God's  glory,  in  loving  mercy, 
while  he  loves  his  law  and  hates  sin,  make  an  atonement?  The 
eternal  damnation  of  the  rebel  angels  is  a  disjilay  of  the  same 
truths;  but  does  the  exhibition  of  the  smoke  of  torment, 
ascending  for  ever,  prepare  the  way  for  any  sinner's  justifi- 
cation ?"  "  No  !"  Why  not?  Should  one  creature  be  damned,  and 
all  others  saved,  it  could  not  be  said,  that  God  had  made  no  exhi- 
bition of  his  abhorrence  of  sin.  All  which  is  urged,  concerning 
the  manifestation  of  the  real  disposition  of  the  Godhead,  against 
transgression,  will  be  admitted ;  with  this  exception,  that  the 
manifestation  of  holy  indignation  constitutes  no  expiation  of 
guilt.  The  nature  of  the  sacrifice  of  Christ  is  such,  that  God 
can,  for  aught  a  creature  can  discover,  save  one  or  any  assignable 


on   THE    ATONEMENT.  105 

number  of  sinners,  for  whom  it  may  have  pleased  God  that 
his  Son  s/tall  be  a  substitute.  If  nothing  more  is  intended 
by  general,  <fr  unlimited  atonement,  than  this,  there  will  be 
no  longer  any  dispute  upon  the  subject.  But  it  is  demanded ; 
"  for  what  end  was  Christ  born  of  a  woman,  and  made  under  the 
law,  in  the  form  of  a  servant  ?"  All  answer,  he  was  united 
to  humanity,  that  he  might  be  "made  perfect"  as  a  Saviour,  who 
could  obey  and  suffer.     "  For  what  end  did  he  obey  and  suffer  ?" 

Anstoer  by  the  Hofikinsians.  He  obeyed  and  suffered  that  an 
innocent  person,  divine  in  his  attributes,  might  manifest  in  the 
clearest  manner  God's  infinite  abhorrence  of  that  infinite  evil, 
sin ;  so  that,  after  this  exhibition,  made  by  the  sufferings  of  the 
Son  of  God,  whose  obedience  might  have  excused  him  from  all 
natural  evil,  should  God  release  the  sinner  from  damnation,  and 
freely  bestow  on  him  unbought  blessedness,  no  rational  being 
in  the  universe  could  think  God  reconciled  to  disobedience,  or 
unmindful  of  the  dignity  of  his  law,  government  and  character. 

Answer  by  the  Calvinists.  Christ  obeyed  and  suffered,  that 
he  might  fulfil  the  conditions  of  the  covenant  of  redemption,  and 
glorify  ihQ  justice^  as  well  as  the  mercy  of  Jehovah,  in  procuring 
such  pardon  and  righteousness  for  the  elect,  as  should  in  the 
view  of  the  unyielding  law,  avail  for  their  justification.  The 
obedient  life  and  the  sufferings  of  the  Son  of  God,  therefore, 
had  this  specific  object,  the  justijication  of  the  elect.  To  all  the 
elect,  and  to  no  other  persons  did  God  originally  design  to  ex- 
tend the  atonement.  This  doctrine  is  clearly  taught  in  that  truly 
Calvinistic  confession,  which  was  last  quoted. 

"  This  was  the  sovereign  counsel,  and  most  gracious  will  and 
purpose  of  God  the  Father,  that  the  quickening  and  saving  effi- 
cacy of  the  most  precious  death  of  his  Son  should  extend  to  all 
the  elect,  for  bestowing  upon  them  alone  the  gift  of  justify- 
ing faith,  thereby  to  bring  them  infallibly  to  salvation  :  that  is,  it 
was  the  will  of  God,  that  Christ  by  the  blood  of  the  cross, 
whereby  he  confirmed  the  new  covenant,  should  effectually 
redeem  out  of  every  people,  tribe,  nation  and  language,  all  those, 
and  those  only,  who  were  from  eternity  chosen  to  salvation,  and 
given  to  him  by  the  Father;  that  he  should  confer  upon  them 

U 


106  ON    THE    ATONEMENT. 

faith,  which,  together  with  all  the  other  saving  gifts  of  the  Holy 
Spirit,  he  purchased  for  them  by  his  death  ;  should  purge  them 
from  all  sin,  both  original  and  actual,  whether  conrmitted  before 
or  after  believing;  and  having  faithfully  preserved  them  even  to 
the  end,  should  at  last  bring  them,  free  from  every  spot  and 
blemish,  to  the  enjoyment  of  glory  in  his  own  presence  for 
ever."  R.  D.  C.  Canons,  Head  2.  Art.  8. 

Another  question  must  be  proposed.  "  In  what  sense  did 
Christ  obey  and  suffer  in  the  stead  and  room  of  the  sinner  ?" 
Tlie  learned  and  venerable  Dr.  West  answers  for  one  party,  that 
Christ  was  so  substituted  for  the  sinner,  "  that  the  same  disposi- 
tion of  the  Deity,  which  would  have  appeared  in  the  death  ot  the 
sumer,"  was  "  exhibited  in  the  death  of  Christ,"  so  that 
now  God  can  save  any,  or  all  sinners,  without  disgracing 
his  throne. 

In  opposition  to  this  substitution  of  one  exhibition  for  another, 
speaks  an  English  Divine ;  who  maintains  such  a  reality  of 
obedience  and  suffering,  as  effectually  secures  the  actual  justifi- 
cation of  all,  for  whom  the  death  of  Christ  was  an  atonement. 
"  I  cannot  but  think  they  are  in  some  degree  guilty,"  of  depre- 
ciating the  merits  of  Christ,  "  who  will  by  no  means  allow  that 
Christ  bore  the  iclejn,  the  sa7ne  death,  the  same  curse  that  was 
thi-eatened  in  the  law,  as  due  to  sin,  and  to  us  for  it.  What  was 
that  part  of  the  sentence  of  the  law,  that  was  gone  out  against 
sin,  which  he  did  not  submit  unto  ?" 

Maivlin  on  Justijication,  /i.  135. 

"  The  law  found  him  in  the  sinner's  place,  and  then  God 
spared  not  his  own  Son :  justice  found  him  charged  with  the 
sinner's  guilt,  and  then  it  stirred  up  all  its  wrath ;  awake^  O 
sword.)  against  my  Shepherd.,  against  the  man  that  is  my  fellow  : 
nor  did  it  withdraw  its  terrors  till  he  could  say,  it  is  finished." 

JRawlin  on  Jus.  p.  98. 

"  The  whole  weight  of  our  controversy  with  the  Socinians, 
upon  the  doctrine  of  Christ's  satisfaction  hinges  here  :  they  will 
readily  grant,  that  what  Christ  did  in  his  sufferings  and  death  was 
for  our  good ;  lor  our  benefit  and  advantage  j  and  that  the  effects 


ON    THE    ATONEMENT.  107 

thereof  miq;ht  some  way  or  other  extend  to  us.  But  T  think  we 
are  uble  to  prove  with  the  clearest  evidence  out  of  the  scriptures, 
that  his  obedience  and  suffering^were  not  onljr  for  our  good,  but 
strictly  and  properly  on  our  behalf,  and  in  our  stead:  that  he  died 
not  only  as  a  martyr  to  bear  witness  to  the  truth,  and'confirm  the 
doctrine  which  he  preached  ;  nor  only  as  an  example  of  that  re- 
sicjiiation  and  submission  to  the  wiil  of  God,  under  the  heaviest 
and  most  unmerited  sufferings;"  nor  niereiy  as  an  exhibition  of 
the  wrath  of  God  against  sin  in  general;  ''  but  as  a  sacrifice  and 
substitute,  charged  with  our  guilt,  and  bearing  that  punishment, 
which  was  due  to  our  sins,  that  so  he  might  make  full  and  proper 
satisfaction  to  God  for  them."  Rawlin  on  Jus.  fi,9\. 

Had  not  Christ  been  by  substitution  legally  guilty,  the  inflic- 
tion of  pain  upon  him  had  been  unjust:  but,  ^'- h^ivfio  knew  no 
-»in  in  his  own  person,  is  said  to  be  made  sin  for  us-,  by  the  imftU' 
tafion  of  our  sin  to  him  ;  that  ive  in  a  parallel  way,  by  the  inifiu- 
tation  of  his  righteouaneaa  to  us,  might  be  made  the  righteousneat 
ef  God  in  him  "  Ratiflin,/i.  123, 

Hence  it  is  argued,  that  it  would  be  an  act  of  injustice 
to  Christ,  and  of  despite  to  his  righteousness  not  to  justify  every 
one  for  whom  he  died  to  make  atonement :  wherefore  it  is  said, 
(1  John  i.  9.)  "  he  is  faithful  and  just,  to  forgive  us  our  sins,  and 
to  cleanse  us  from  all  unrighteousness." 

To  this  representation  it  is  objected  by  the  Hopkinsians,  that 
sinners  are  released  from  all  obligations  to  obedience,  by  "  this 
idem  fier  idem^  this  algebraical  equation  of  an  atonement;"  that 
the  offers  of  salvation  are  unscripturally  restricted ;  and  that 
should  all  sinners  be  required  to  believe,  they  would  many 
of  them  be  required  to  believe  a  lie,  and  therefore  unbelief 
in  all  the  non-elect  can  be  no  sin. 

These  objections  are  by  the  Calvinists  thus  obviated. 

The  law  is  of  eternal  obligation  as  a  rule  of  conduct,  but  be- 
lievers are  not  under  it  as  a  covenant  of  works,  to  be  thereby  jus- 
tified or  condemned.  Christ  has  atoned  for  all  the  sins  which 
Ktfill  actually  be  committed  by  the  believer,  and  not  for  those 


108  ON    THE    ATONEMENT. 

which  might  be  committed  by  him,  were  he  not  restrained  by  the 
fear,  law,  and  providence  of  God.  Hence,  it  is  as  proper  to  ex- 
hort a  justified  person  to  obey,  as  an  elected  person  to  make  his 
election  sure,  or  a  regenerated  person  to  persevere  to  the  end. 
Would  you  say  to  a  child  of  God,  "  take  heed  that  you  do 
not  fall  away,"  and  yet  refuse  to  say,  "  beware  that  you  do 
not  sin,  so  that  there  is  no  more  sacrifice  for  you  ?" 

See  Con.  C.  Scot.  Con.  P.  C.  U.  S.  Say.  Plat.  chap.  19.  sec.  6. 
and  Raivlin  on  Justification^  p.  241. 

It  may  also  be  remembered  that  the  love  of  Christ  constrains 
to  obedience,  and  is  the  strongest  bond  of  moral  obligation. 

In  proposing  to  sinners  the  terms  of  reconciliation,  the  Cal- 
vinists  do  not  require  their  hearers  to  believe  a  falsehood.  Sin- 
ners  are  assured,  that  as  Moses  lifted  up  the  serpent  in  the  wil- 
derness, so  the  Son  of  man  was  lifted  up,  for  this  purpose,  that 
whosoever  believeth  on  him  might  not  perish,  but  have  eternal 
life,  John  iii.  14,  15.  They  are  told,  that  if  they  believe,  they 
shall  be  saved  ;  that  ample  provision  is  made  for  every  per- 
son who  shall  at  any  time  possess  a  contrite  heart ;  and  that  such 
as  come  to  Jesus  shall  in  no  case,  for  any  crime,  be  rejected.  Are 
sinners  required  to  believe  a  lie,  when  requii'ed  to  believe,  that 
the  provision  made  by  the  atonement  is  as  ample  as  the  wisdom 
of  God  saw  necessary,  and  as  the  petitions  for  pai'don  will  ever 
require  ?  What  can  a  sinner  be  under  the  necessity  of  knowing 
besides  this,  that  every  person,  who  feels  his  need  of  a  Saviour, 
and  from  the  heart  says,  "God  be  merciful  to  me  a  sinner,"  shall 
find  complete  justification  ?  We  conclude  then,  say  the  Calvin- 
ists,  that  it  is  scriptural  to  declare,  that  the  atonement  by  Jesus 
Christ,  comprehends  whatever  is  done  or  suffered  by  him,  to  pro- 
curCf  by  merit ^  the  Justification  of  the  elect  : 

OR, 

<*  It  is  that  which  effectually  removes  the  offence  of  sin,  and 
procures  for  the  sinner  reconciliation  with  God." 

Christian's  Magazine,  Vol.  3.  p.  37. 


,        ON    THE    ATONEMENT.  109 

•  We  conclude,  say  the  Hopkinsians,  giving  their  definition  that 
the  atontment  is  sim/ily  an  exiiibition  of  justice  atid  mercy  in  the 
fierson  of  Jesus  Christ,  in  consequence  of  nvhich,  God  can  fiardon 
any  number  of  sinners,  but  is  bound  by  no  obligation  of  justice  to 
save  any  one  for  nvhom  Christ  died. 


NOTE  B. 

.2  DISCOURSE  IJ^'  FJVOUR  OF  AJ^'  LYDEFLXITE 
ATOJSrEMEJ^'T.  * 


"   WHO    IS    THE    SAVIOUR    OF    ALL  MEK  ;    ESPECIALLY    OF    THOSE 

WHO  BELIEVE."      1  Timothy  iv.  10. 


In  attending  to  these  words,  our  first  inquiry  will  respect 
the  import  of  the  expression,  a// men  :  our  second,  the  sense 
in  which  Christ  is  the  Saviour  of  all  men  :  and  our  third,  tiie 
propriety  of  calling  Jesus  the  Saviour  esjiecially  of  believers. 

I.  What  are  we  to  understand  by  the  words,  all  men  ?  We 
grant,  that  according  to  the  customary  use  of  language,  they  do 
not  necessarily  imply  pvcry  individual  of  the  human  race  ;  for 
the  word  all  is  not  unfrequently  used  in  a  limited  sense.  Matt. 
iii  5.  "  Then  went  out  to  him  Jerusalem,  and  all  Judea,  and  all 
the  region  round  about  Jordan,  and  were  baptized."     Ml,  here, 


•  It  is  the  design  of  this  discourse  to  exhibit,  briefly,  wliat  is  said  in  fa- 
vour of  the  last  definition  in  the  preceding  note.  Any  person  who  wishes 
a  more  elaborate  display  of  the  sentiments  contained  in  this  performance, 
may  consult  "  An  Essay  on  the  Atonement,"  lately  published  in  this  city. 
He  who  would  read  something  more  ingenious  and  argumentative,  but 
equally  erroneous,  is  referred  to  a  volume  entitled  "  Sermons,  Essays,  and 
Extracts,  by  various  authors  :  selected  with  special  respect  to  the  great 
doctrine  of  the  Atonement." 


110  ON    THB    ATONEMTiNT* 

means  the  greater  part  of  the  inhabitants,  or  a  very  considera> 
ble  proportion  In  Phil.  ii.  21.it  is  used  in  the  same  maiiner; 
when  Paul  says,  "  all  seek  their  own,  not  the  things  which  are 
Jesus  Christ's  ;"  but  manifestly  intends  neither  to  implicate  him- 
self, nor  Timothy,  nor  the  greater  part  of  the  Philippian  church. 
In  Titus  ii.  11.  all  denotes  many  of  almost  every  nation  and 
description.  "  For  the  grace  of  God  that  bringeth  Sdlvution 
hath  appeared  to  all  men."  These  instances  are  sufficient  to 
show,  that  when  we  would  ascertain  the  meaning  of  any  such 
co'nmon  word,  we  must  advert  to  its  connexion  with  the  context. 
Proceeding  by  this  rule,  we  shall  find,  that  all^  in  the  text,  is 
■used  in  its  unlimited  sense,  for  every  one  of  the  human  race; 
because  all  men  are  comprehended  either  in  the  class  of  believ- 
ers or  unbelievers ;  and  God  is  expressly  said,  not  only  to  be  the 
Saviour  of  all  believers  ;  but  of  all  other  men.  Consequently 
"  the  living  God"  is  the  Saviour  of  every  descendant  of  Adam. 

That  by  all  men  we  are  to  understand  every  individual  of  our 
race,  is  evident  from  many  other  similar  expressions,  concerning 
the  universality  of  redemption. 

Heb  ii.  9.  "  We  see  Jesus,  who  was  made  a  little  lower  than 
the  angels,  for  the  suffering  of  death, — that  he  by  the  grace  of" 
God  should  taste  death  for  every  man."  St.  John  declares,  that 
Jesus  is  not  only  the  Saviour  of  all  believers,  but  also  of  all  z/n- 
believers,  when  he  says,  "  He  is  the  propitiation  for  our  sins, 
and  not  for  ours  only,  but  also  for  the  sins  of  the  whole  world" 
From  9,  Cor.  v.  ch.  14th  and  15th  verses,  it  is  evident  that 
Jesus  died  for  every  individual  who  was  legally  dead  by  sin. 
"  We  thus  judge,"  says  Paul,  "That  if  one  died  for  all,  then 
were  all  dead  :  and  that  he  died  for  all."  Jesus,  therefore,  is 
the  Saviour  of  every  individual  child  of  Adam.  In  writing  to 
Timothy,  Paul  says,  "God  our  Suviour  will  have  [or  commands] 
all  men  to  be  saved for Christ  Jesus gave  him- 
self u  ransom  for  all."                  ' 

Peter,  in  his  2d  Epistle,  iii.  ch.  9th  ver  says,  the  Lord  is  "not 
willing  thatany  should  perish,  but  that  all  should  come  to  repent- 
ance ;"  and  consequently  be  saved,  through  the  universal  re^- 
demplion. 


ON    THB    ATONBMUNT.  HI 

Rom.  V.  18.  "As  by  the  offence  of  one,  the  judgment  came 
tpon  all  men  to  coudemnation  ;  even  so  by  the  rightcou&ness  of 
one,  the  free  gift  came  upon  all  men,  to  justification  of  life." 

In  Rom.  xiv.  15.  and  1  Cor.  viii.  ll.it  is  represented,  that 
aome  are  in  danger  of  perishing  "  for  whoni  Cnrist  died  ;"  and  in 
Snd  Pel.  ii  1.  we  read  of  some  who  deny  the  Lord  •  who  bought 
them,  and  bring  upon  themselves  swift  destruction.* 

II.  We  come  now  to  inquire,  in  what  sense  Christ  is  the 
Saviour  of  all  men  ;  it  is  evident  that  he  is  not  the  Saviour 
of  unbelievers  in  every  sense  in  which  he  is  the  Saviour  of 
believers  :  because  then  no  such  distinction  as  the  text  con- 
tains, would  have  been  found  in  the  Bible.  He  is  the  Saviour  of 
the  whole  world,  Ay  q^ce.  God  appointed  him  to  the  redemp- 
tion of  every  man  ;  and  he  voluntarily  undertook  the  work.  1 
Jonn  iv.  14  "  We  have  seen  and  do  testify"  sailh  the  apostle 
John,  "  that  the  Father  sent  the  Son  to  be  the  Saviour  of  the 
world."  Then  Said  the  Son,  "  sacrifice  and  offering  thou  didst 
not  desire,  mine  ears  hast  thou  opened  ;  burnt-offering  and  sin- 
ofiering  hast  thou  not  required.  Then  said  I,  lo,  I  come  !  In 
the  volume  of  the  book  it  is  written  of  me,  I  delight  to  do  thy 
will."  *'  Him  hath  God  exalted  with  his  right  hand  to  be  a 
l*rince  and  a  Saviour." 

As  the  sun  is  constituted  a  light  in  the  firmament,  for  the  be- 
nefit of  all  mankind,  so  is  Jesus  Christ  appointed  to  be  the  "  Suii 
of  Righteousness,"  to  every  man  that  cometh  into  the  world. 
He  is  the  true  light,  which  all  may  behold.  Hence  he  saith, 
*'  Look  unto  me  and  be  ye  saved,  all  the  ends  of  the  earth." 


•  If  it  shall  be  proved,  that  these  passa^s  of  scripture  have  been  mi?- 
construed,  or  misapplied  ;  the  whole  fouiidauon  of  the  discourse  will  be  ta- 
ken  away,  and  ihc  superstructure  must  fall.  The  doctrine  of  an  indefinite 
atonement  must  then  lie  in  ruins,  or  be  reared  upon  other  corner  stones  ; 
for  the  declaration  that  Ciirist  is  the  Saviour  of  the  whole  world,  taken  in 
its  broad  extent,  will  not  prove  that  he  was  an  atoning  sacrifice,  for  all 
the  sins  of  all  men.  He  may  be  in  many  respects  the  Saviour  of  another, 
who  m.tkes  no  atonement  for  him.  Washington  was  the  political  Saviour  of 
his  countrymen,  but  he  made  no  satisfaction  for  their  sins. 


112  ON  THE  ATONEMENT. 

(Isa.  xlv.  22.)  As  every  man  may  claim  a  right  to  the  sun,  aS 
ordained  for  his  use,  so  every  child  of  Adam  may  claim  Jesus 
as  his  Saviour  and  plead  before  God,  saying,  "Christ  hath  died." 

The  brazen  serpent,  erected  among  the  Jews,  in  the  wilder- 
ness was  typical  of  Christ.  It  was  erected  for  all  the  people  to 
look  upon,  when  bitten  by  the  venomous  reptile.  It  was  constitu- 
ted the  instrumental  Saviour  of  the  whole  congregation,  as  truly  as 
of  one  man.  An  individual  had  only  to  prove,  that  he  was  bitten, 
in  order  to  prove,  that  he  had  a  right  to  the  brazen  medium  of  sal- 
vation. 

As  a  gospel  minister  is  ordained  over  every  family  and  indi- 
vidual of  his  society,  so  Christ,  being  ordained  by  God  a  Re- 
deemer, is  the  Saviour  of  all  the  families  and  individuals  of  the 
earth.  God  "  laid  on  him  the  iniquity  of  us  all."  He  died,  a 
just  person,  for  the  unjust  of  every  age,  country,  and  name.  He 
magnified  the  law  of  God,  and  provided  a  way  for  God  to  appear 
honourable  in  the  remission  of  any,  or  all  offences. 

Jesus  himself  declai'es  to  the  unbelieving  Jews,  "My  Father 
giveth  you  the  true  bread  from  heaven."     That  this  gift  of  the 
bread  of  life,  was  not  confined  to  the  Jews,  is  evident  from  nume- 
rous passages  of  the  scriptures.     Christ  was  constituted  "  a  light . 
to  lighten  the  Gentiles." 

The  provision  made  by  Christ  for  all  sinners  is  compared  to 
a  royal  feast,  made  ready,  free  of  expense,  to  all  who  are  invited. 
Now,  all  things  are  declared  to  be  ready,  for  all  men,  and  all  are 
invited.  "  Compel  them  to  come  in,  that  my  house  may  be  filled," 
saith  the  master  of  the  gospel  feast,  in  such  a  manner  as  to  con- 
vey the  idea  of  an  infinite  fulness,  of  an  inexhaustible  abundance. 
There  is  bread  enough,  and  to  spare.  More  provision  is  made 
than  can  be  applied  to  the  use  of  the  elect.  All  men  have  the 
same  right  to  the  bread  of  life,  that  any  individual  enjoys,  by  the 
bounty  of  God.  Jesus  is  the  gift  of  God,  to  this  sinful  world. 
God  so  loved  the  world,  as  to  give  his  Son  to  be  a  Saviour. 

That  Jesus  is  by  office  the  Saviour  of  all  men,  is  evident,  from 
those  commands  of  God,  which  require  the  unregenerate  to  be- 


ON  THE  ATONEMENT.  •  113 

lievc  with  the  heart,  that  Jesus  died  to  save  them,  poor  and 
perishing  sinners.  1  John  v.  10.  "  He  that  believeth  not  God 
hath  made  him  a  liar ;  because  he  believeth  not  the  record  that 
Cod  gave  of  his  Son.  And  this  is  the  record,  that  God  hath 
given  to  us  eternal  life  ;  and  this  life  is  in  his  Son." 

Moreover,  Christ  represents  his  coming  into  the  world  to  be 
the  aggravation  of  the  guilt  and  misery  of  some  who  finally  perish. 
How  can  this  be  ?  How  can  it  increase  the  guilt  of  any  one,  not 
to  believe  in  Jesus  as  his  Saviour,  if  Christ  did  not  give  his  life  a 
ransom  for  those  who  will  never  enter  heaven  ? 

Let  a  person  prove,  that  he  is  a  descendant  of  Adam,  and  is  a 
sinner,  and  he  mdkes  good  his  claim,  through  the  gracious  pro- 
mises of  God,  to  that  Saviour,  who  gave  himself  a  ransom  for  all. 
God  gives  him  leave  to  say,  my  Lord,  my  God,  my  Redeemer. 

Our  third  and  last  inquiry  respects  the  propriety  of  calling 
Jesus  the  Saviour  es/iecially  of  believers.  Christ  is  the  Saviour 
of  all  men  by  ojfflce,*  but  of  those  only  who  believe,  by  afifilication^ 


*  Did  Christ  undertake  the  office  of  meriting  pardon,  acceptance,  and 
complete  salvation  for  some  sinners,  or  for  all  sinners,  or  for  no  sinner  ? 

"  For  no  sinner.  He  did  not  wcrif  ior  luiy  owe  justification.  He  made 
such  a  discovery  of  the  disposition  of  God,  tliat  now  God  can  pardon  any 
or  all  sinners.     This  was  his  office." 

He  made  atonement,  tlien,  for  no  sinner ;  and  this  office  of  a  public  thov) 
will  little  benefit  the  sinner,  who  anxiously  asks,  "  how  shall  a  guilty  man 
be  made  just  before  God  ?  Where  shall  I  find  a  righteousness  to  present  to 
my  Judge,  by  faith,  which  will  satisfy  that  law,  which  miut  have  its  full 
demands,  or  it  consigns  me  to  hell :"  The  Calvinist  thinks,  that  every  be- 
liever will  find  in  Christ  a  righteousness,  which  was  designed  fur  him,  per* 
sonally;  and  which  inflexible  justice  can  no  more  refuse  to  accept,  than, 
were  the  sinner  to  present  his  own  perfect,  personal  obedience  before  the 
bar,  the  righteous  Judge  could  pronounce  crmdemnation.  Were  the  doors 
of  a  prison  opened,  as  they  might  be  by  a  turnkey ;  what  would  it  profit 
those  persons  whose  debts  were  not  paid  ?  Justice  would  still  detain  them- 
The  divine  law  must  either  relinquish  what  it  claims  of  the  sinner,  or  it 
must  be  satisfied  by  some  one,  so  that  the  sinner  can  be  released ;  and 
can  no  longer,  of  riglit,  be  held  in  prison.  HE,  who  cancels  all  the  char* 
ges  recorded  in  the  volume,  to  be  opened  at  the  judgment,  against  the  re- 
bel, is  tihat  rebel's  Redeemer. 

\5 


114  •  ON  THE  ATONEMEN'f^. 

br  in  effect.  Believers  own  Jesus  as  their  Saviour  :  Ihey  receive' 
him,  by  faith,  as  the  propitiation  for  their  sins  ;  and  he  becomes 
actually  their  salvation.  A  minister  ordained  over  any  congre- 
gation, is  a  minister  especially  of  those,  who  attend  upon  his  ad- 
ministrations, and  are  benefited  by  them.  By  office  he  is  the 
minister  of  all.  Every  individual  may  call  upon  him,  for  the  in- 
struction he  can  give,  and  the  ordinances  he  is  empowered  to 
dispense.  But  he  is  in  effect  the  spiritual  servant  of  such  alone 
as  attend  upon  his  ministry. 

A  physician  may  have  the  charge  of  an  hospital.  By  office  h« 
is  the  physician  of  every  individual  ;  but  in  effect  of  those  only 
who  ask  his  advice,  obey  his  prescriptions,  and  are  recovered  by 
his  nniedicines. 

One  skilful  in  the  navigation  of  our  coast  is  appointed  pilot  of 
our  ships.  Some  accept  his  services,  but  others  reject  them. 
He  is  the  pilot  of  all  by  office,  but  in  effect  of  those  only,  who 
commit  themselves  to  his  care,  and  are  guided  into  some  harbour' 
of  safety.  • 

Thus  Christ  is  invested  by  the  Father  with  the  office  of  Saviour. 
This  he  sustains  towards  the  whole  guilty  world.  But  they 
alone  are  benefited,  who  attend  on  his  ministry  ;  apply  to  him> 
as  the  great  physician  of  souls,  and  commit  themselves  to  his 
guidance.  He  actually  saves,  and  therefore  is  the  Saviour, 
especialiy,  of  all  who  believe  his  preaching,  are  healed  by  his  balm 
of  Gilead,  are  piloted  by  him  into  the  haven  of  felicity. 

Now,  is  it  a  difficult  thing  for  one  who  entertains  these  views 
of  universal  redemption,  and  the  actual  salvation  of  believers,  to 
answer  objections  ?  Is  it  impossible  to  escape  from  the  dilem- 
ma* into  which  our  opponents  imagine  they  have  brought  us  ? 
We  reject  each  of  the  three  propositions,  which  are  considered 
the  only  alternatives  upon  this  subject.  Christ  "  underwent  the 
pains  of  hell,"  for  neither  "  all  the  sins  of  all  men  ;'*  nor  "  all 
the  sins  of  some  men ;"  nor  "  some  sins  of  all  men."     The  idea. 


CUristian'g  Magazine,  Vol.  1.  p.  74. 


ON    THB    ATONBMENT.  115 

tliat  Christ  suffered  the  pains  of  hell,  is  not  inculcated  in  the 
scriptures  ;  nor  docs  reason  teach  us,  that  it  was  necessary 
for  the  salvation  of  sinners,  for  the  pardon  of  condemned  male- 
factors. 

It  is  enough  for  us  to  know,  that  Jesus  Christ  suffered  and 
tasted  death  for  every  man,  so  that  God  can  be  just  when  he  jus- 
tifies any  assignable  number  of  the  ungodly.  Jesus  prepared  the 
way  for  God  to  pardon  ojie  sin,  and  by  the  same  suffering,  to  par- 
don all  sin.  We  cannot  suppose,  nor  shall  wc  believe,  until  God 
»aith  it,  that  Jesus  suffered  a  certain  degree  of  pain,  to  buy  off  one 
from  hell ;  and  more  pain,  to  purchase  another  sinner.  Christ 
offered  himself  once  for  all.  When  he  died  he  ceased  from  suf- 
fering, so  thit  he  never  made  atonement  by  actually  enduring 
the  misery  of  hell^  for  any  man.  He  suffered,  in  this  ivorldy 
without  enduring  in  any  sense  the  pains  of  hell,  enough  to  dis- 
play the  divine  justice  and  mercy,  in  the  act  of  pardoning  trans- 
gression against  the  holy  law.  We  affirm,  that  all  which  Jesus 
endured  was  necessary  to  the  salvation  of  one  sinner,  and  ade- 
quate to  the  salvation  of  all  sinners. 

«  Why  then  should  not  the  sin  of  unbelief  be  pardoned  ?"* 

It  is  pardoned,  in  thousands  of  instances;  when  repented  of 
and  forsaken. 


•  When  a  few  such  questions  are  proposed,  the  advocate  for  a  general 
and  indefinite  atonement  cannot  fail  to  have  recourse  to  Arminiaiiism  for 
aixswers.  If  atonement  is  made  for  all,  they  feel  the  necessity  of  saying  that 
the  reason  why  one  is  saved  and  another  is  lost,  is  to  be  soug-ht  in  the  dif- 
ference which  men  produce  in  themselves.  Hence  it  has  become  custom, 
ary  to  say,  that  penitence  renders  a  person  tlie  proper  object  of  mercy.  The 
Arminians  do  not  hesitate  to  say,  that  God  will  save  as  many  as  he  can 
possibly  persuade  to  accept  of  pardon.  It  follows  tliercforc,  from  each  o* 
tiiese  systems,  that  the  number  of  the  saved  depends  rather  upon  liuman 
volition,  than  the  divine  election. 

Noah  Webster,  EsQ;  in  his  dictionary,  defines  an  ^rminian  to  be  "  on^ 
who  denies  predestination,  and  holds  to  free  will,  and  universal  redemp- 
tion." Ill  its  proper  place  liQ  might  have  introduced  the  name  Hopkinsian 
before  the  sajne  defipition. 


116  ON  THE  ATONEMENT. 

"  But  why  should  not  all  unbelievers  be  saved  ?'* 

So  long  as  unbelief  continues,  it  is  in  its  own  nature  an  effcci. 
tual  bar  to  that  holy  happiness,  in  which  salvation  chiefly  consists. 
Should  any  one  be  justified,  while  an  unbeliever,  he  could  not  be 
huppy  even  in  heaven.  He  must  repent  and  be  sanctified.  This 
unbelief  is  the  source  of  all  sin,  and  a  combination  of  every 
damning  ingredient. 

"  But  since  there  is  ample  provision  for  the  salvation  of  all) 
why  does  not  God  bring  them  to  repentance  ?" 

He  does  every  thing  which  his  character  and  our  freedom 
require  to  be  done  ;  and  then,  in  justice,  causes  us  to  reap  ac- 
cording to  what  we  have  sowed.  "  What  more  could  I  have 
done  ?"     "  Ye  will  not  come  unto  me  that  ye  might  have  life  ?'* 


-<ai^¥»*- 


NOTE  C. 

A  CRH'IQUE  CL/V  THE  FOREGOJJVG  SEHMO^Z 

Such  discourses  are  better  calculated  to  mislead  the  inconsi-^ 
derate,  than  to  convince  the  "noble  Bereans."  The  text  should 
have  been  critically  examined.  ©£»  ^*vt<.  The  living  Gccly 
is  the  antecedent  to  the  relative  pronoun  ivho  ;  which  is  an  ex- 
pression, rarely,  if  ever  applied  to  the  second  person  of  the 
Trinity.  It  denotes  God,  the  Father.  The  text  therefore,  de- 
clares, that  God  extends  his  preserving,  and  saving  goodness,  in 
a  greater  or  less  degree  to  all  men ;  but  especially  to  his  children. 
Should  this  construction  be  rejected,  and  should  it  be  admitted 
that  the  passage  refers  to  our  Lord  Jesus  Christ,  it  will  not 
follow,  from  his  being  called  the  Saviour  of  all  men,  that  he  ac% 
tually  made  satisfaction  for  the  sins  of  all  men.  If  Jesus  has 
procured  a  space  for  repentance,  and  the  temporary  forbearance 
pf  God,  for  the  non-elect,  it  does  not  of  course  follow,  that 
Jje  in?idc  an  atonement,  to  satisfy  divine  justice,  and  merit  accept- 


ON    THE    ATONEMENT.  117 

ancc,  for  euery  rebel.  Should  it  be  said,  however,  that  Christ 
made  atonement  for  a//;  the  discourse  has  proved,  that  c/^  may 
be  resU'icted  to  a  less  number,  than  the  whole  of  the  human 
race.  It  might  be  said,  Christ  is  the  Saviour,  of  «//  mrn,  who  are 
elected,  by  divine  appointment,  or  office ;  and  eafiecially  the 
Saviour  of  those  of  the  elect  who  do  now  actually  believe,  and 
enjoy  the  purchased  blessings  of  the  atonement. 

The  same  kind  of  ignorance  or  negligence  has  perverted 
many  other  passages.  In  Hebrews  ii.  9,  and  10.  the  apostle  ia 
speaking  of  the  aone  of  God ;  and  declares,  that  in  bringing 
them  to  glory,  it  became  the  Captain  of  their  salvation  to 
be  made  perfect,  in  the  character  of  a  Saviour,  by  taking  upon 
him  a  body  capal>le  of  suffering  ;  so  that  he  could  taste  of  deaths 
or  rf/>,  iix-if  vetiToT.  The  original  contains  nothing  answerable  to 
man  ;  and  the  eliptical  expression  should  undoubtedly  be  sup- 
plied by  utov,  son.  Christ  was  made,  for  a  iiit/e  ivhile,  lower  than 
the  -angels,  that  he  might  die  for  every  son,  about  to  be  brought 
into  glory. 

The  holy  scriptures  contain  nothing  more  favourable  to 
the  doctrine  of  a  general  alonemont,  than  the  declaration  of 
John,  that  Christ  "  is  a  propitiation  for  our  sins  ;  and  noC 
for  ours  only.,  but  also  for  the  sins  of  the  whole  world."  1  John 
ii  2.  In  these  words,  the  apostle  addressed  himself  to  those 
believers,  for  whom  his  epistle  was  immediately  designed,  and  to 
•whom  it  was  directed,  saying,  "  my  little  children,  sin  not:  but 
if  any  man  should  be  tempted  and  sin,  let  him  remember, 
to  prevent  him  from  sinking  in  despair,  that  we  have  an  Advocate 
•with  the  Father,  who  is  the  propitiation  for  the  sins  of  every  one, 
who  now  believes;  yea,  even  for  the  sins  of  the  whole  world, 
which  shall  at  any  future  time  believe  on  his  name."  World  is 
often  restricted  in  this  manner;  and  Christ  has  a  spiritual  world, 
in  opposition  to  that  which  lieth  in  wickedness. 

If,  however,  as  some  suppose,.  John  addressed  Jewish  Chris- 
tians ;  by  the  whole  world,  he  might  have  intended  believers 
of  all  nations ;  or  of  the  Gentiles ;  for  the  inhabitants  of  the 
Roman  Emfiire^  and  the  uncircumcised,  generally  were  denomi- 
njited  "  the  whole  world."     Luke  ii.  1 .     Upon  these  principles 


118  ON    Trm    ATONElVrRNT. 

may  be  explained  the  1  John  iv.  14.  and  all  similar  passages, 
■which  speak  of  God's  loving  the  world,  and  of  Christ's  beini^  the^ 
Saviour  of  the  world.  If  these  explanations  are  unsatisfactory, 
the  advocates  of  a  definite  atonement  have  no  objection  to  grant- 
ing, agtiin  and  again,  that  Christ  is  so  far  the  Saviour  of  all  men, 
that  all  the  privileges  which  the  elect  and  the  reprobate  enjoy  in 
this  life  are  derived  to  them,  through  the  Saviour:  while  they 
firmly  deny  that  the  pardon  of  sin  is  p-urchased  for  any  one,  who 
■will  not  be  finally  pardoned.  In  the  2  Cor.  v.  14,  15.  Paul  is 
speaking  of  those,  who  are  constrained  by  the  love  of  Christ; 
and  declares,  that  he  died  for  all  such  persons,  who  were  dead. 
But  if  he  is  speaking  of  all  mankind,  Christ  may  have  died  for 
all,  while  his  death  was  constituted  an  atonement  for  the  elect 
alone.  One  good  man  may  die  for  another,  so  that  the  survivor 
may  derive  advantage  from  the  death,  while  it  makes  no  re- 
conciliation between  God  and  the  sinner. 

It  was  taken  for  granted,  that  atonement  was  made  for  all 
mankind,  because  God  commands  all  men  to  be  saved,  and  is  un- 
willing that  any  should  perish.  1  Tim  ii.  4.  and  2  Pet.  iii.  9.  Th& 
application  of  these  passages  will  avail  as  much  against  the  doc- 
trine of  a  particular  election^  which  is  not  denied,  as  against 
a  particular  atonement .  If  God  may  consistently  command 
men,  not  elected,  to  repent,  he  may  men,  for  whose  sins  no  price 
of  redemption  has,  been  paid;  and  if  he  is  "not  willing"  that 
the  reprobate  should  perish,  he  has  the  same  disposition,  and  is 
"  not  willing,"  in  tlie  same  sense,  that  the  unredeemed  should 
perish. 

If  the  persons  said  to  be  in  danger  of  perishing,  "  for  whom 
Christ  died,"  (Rom.  xiv  15.  and  1  Cor.  viii.  1 1.)  were  e/ec^erf, 
the  same  reasoning  will  hold  good.  If  they  were  not  elected, 
Christ  did  not  by  substitution  die  for  them,  so  as  to  make  atone- 
ment for  their  sins  ;  and  all  such  persons  not  only  are  in  danger 
of  being  lost,  but  actually  will  go  to  perdition. 

The  only  remaining  passage  of  scripture,  which  was  quoted 
in  the  discourse,  and  which  deserves  particular  notice  in  this  dis- 
cussion, is  the  2  Pet.  ii,  1.  "  Even  denying  the  Lord  who  bought 
them.** 


ON    THE    ATONEMTeKT.  119 

The  word  etye^xTxiTu,  rendered  bought,  is  never  used  as 
■Synonymous  with  KocTofAAayjj,  atonement,  or  iA«r>if<«»j  pro- 
pitiation ;  but  is  derived  from  a  word  which  signifies  simply 
to  /irocure  to  one's  self.  The  persons  said  to  be  bought  were 
Uiyp»<rxfT»,  firocurtd  as  any  thing  is  obtain^,  either  by  exchange 
or  purchase,  at  a  market  filace.  Should  you  procure  to  your- 
self an  ox  at  the  market,  you  might  pay  a  price  for  him  ;  but  it 
would  not  be  a  firice  of  redemfition.  Should  you  procure  a  fat- 
ling  for  your  guests,  you  would  not  say,  that  you  had  made  atone- 
ment, or  reconciliation,  or  a  propitiation  for  it,  to  the  man  of  the 
Stall.  Neither  may  you  say,  that  atonement  was  made  for  these 
persons,  who  were  bought,  and  denied  their  Master. 

Ais^9Tii»,  "  the  Lord,  who  bought  them,"  and  who  was  denied 
by  them,  is  in  Luke  ii.  29  Acts  iv.  24.  and  2  Tim.  ii.  21.  used  to 
denote  the  Father,  in  distinction  from  Jesus,  the  God-man- 
mediator,  at>d  there  is  no  reason  to  suppose,  that  in  this  passage 
it  means  Christ. 

The  false  teachers,  who  brought  in  damnable  heresies,  are  said 
to  have  denied  the  Lord,  who  procured  them  to  himself,  or  sef 
them  apart,  as  his  teachers.  In  this  sense,  many,  who  are  bought 
©f  the  Lord,  being  put  into  the  ministry  of  reconciliation,  deny 
the  Lord  Jesus,  whom  they  should  preach,  and  the  true  doctrinfe 
of  the  atonement,  which  is  the  foundation  of  the  gospel  system. 

For  a  more  full  elucidation  of  these  important  passages  oF 
scripture,  the  reader  is  referred  to  the  writings  of  Dr.  Owen  ; 
and  to  an  essay  (in  six  numbers,  on  the  doctrine  of  the  atone- 
ment,) written  by  one  of  the  most  learned  divines,  and  acute 
metaphysicians  of  our  country ;  which  is  contained  in  the  3d 
volume  of  the  Christian's  Magazine. 

When  a  writer  pretends  to  find  no  difficulty  in  escaping  from 
the  dilemma  exhibited  in  the  Christian's  Magazine,  he  is  to  be 
suspected  of  prevarication  or  ignorance.  Christ,  says  the  ser- 
jpaon,  suffered  the  pains  of  hell,  for  no  sinner. 

If  he  did  not  actually  endure  the  wrath  of  God,  in  his  holy 
s©ul,  it  is  difficult  to  account  for  his  agony  in  the  garden,  and  for 


120  ON    THE    ATOISEMENT. 

his  exclamation  on  the  cross.  Some  pretend  that  all  this  agony- 
arose  from  his  peculiar  discoveries  of  the  evil  nature  of  sin,  and 
from  his  unusual  apprehension  of  God's  hatred  of  it ;  but  not 
from  any  actual  torments  which  he  himself  experienced. 

All  the  Calvinists  helievt,  that  Christ  was  so  "  made  a  curs  e 
for  us,"  as  to  suffer,  at  some  time  before  his  ascension,  the  pains 
of  hell.  Some  of  them  think  these  torments  commenced  in  the 
garden  and  continued  until  he  "gave  up  the  ghost."  Others  o( 
them  believe,  with  Calvin,  that  the  expidtory  sufferings,  in  the 
Soul,  were  not  completed  until  the  resurrection.  If  either  of 
these  opinions  can  be  proVed  to  be  scriptural,  the  sermonizer 
must  discover  some  new  way  of  extricating  himself  from  the 
dilemma. 

When  the  expiring  Jesus  said,  "it  is  finished,"  it  is  by  no 
means  cei'tain  that  all  his  sufferings  were  ended  In  his  prayer, 
before  his  apprehension,  he  said,  "  I  have  finished  the  work 
which  thou  gavest  me  to  do,"  (John  xvii.  4.)  when  it  remained 
for  him,  afterwards,  to  heal  the  wound  caused  by  Peter,  to  answer 
for  himself  before  the  tribunal  of  Pilate  and  the  sanhedrim,  to 
bear  his  own  cross,  to  endure  reproach,  to  suffer  on  Calvary,  and 
ai'ise  from  the  dead,  for  our  justification.  The  expression,  "  it 
is  finished,"  no  more  proves  that  the  sufferings  of  Christ  were 
terminated,  than  his  prayer  proves  that  all  his  mediatorial  TOorA* 
were  accomplished. 

The  Saviour  was  intent  upon  perfect  obedience  to  the  whole 
will  of  God.  To  his  disciples  he  said,  "  This  thatis  written  must 
yet  be  accomplished  in  me."  It  is  said  in  the  28th  verse  of  the 
iOth  of  John,  that  "  Jesus  knowing  that  all  things  "ifilri  rsre^ea-Tui, 
had  hitherto  been  acco?n/ilished,  that  the  scripture  might  be  com- 
pletely fulfilled,  said,  I  thirst."  In  consequence  of  this,  a  sol- 
dier put  a  sponge  of  vinegar  to  his  mouth,  and  Jesus  tasted  it ; 
so  that  the  prophecy  in  the  69th  Psahn,  verse  21.  "  In  my  thirst 
they  gave  me  vinegar  to  drink,"  was  accomplished.  Nothing 
besides  this,  remained  to  be  done  before  his  death,  that  all  the 
things  written  concerning  him  might  have  their  fulfilment.  So 
«oon  as  he  had  tasted,  he  said,  concerning  this  prediction, 
TrT£Af5T«c  it  is  accomplished,"  or  brought  to  its  end.     Then, 


ON    THE    ATONEMENT.  121 

having  power  to  lay  down  his  life,  he  bowed  his  head,  and  volun- 
tarily died. 

I  know  of  no  other  passage  which  apparently  contradicts  Cal« 
vin's  doctrine,  that  Christ  suffered  the  pains  of  hell  in  his  hu- 
man soul  not  only  before  death,  but  while  his  body  was  in  the 
grave  There  is  no  impossibility  in  a  soul's  suffering,  when  se- 
parated from  the  body  :  and  there  is  nothing  more  incredible  in 
the  doctrine,  that  Christ  suffered  the  pains  of  hell  after  death, 
than  that  he  endured  them  on  the  cross.  From  what  Christ  said 
to  Mary,  it  is  argued  by  some,  that  the  God-man-mediator  did 
not  cease  from  suffering  while  in  the  world  of  departed  spirits. 
He  does  not  represent  himself  to  have  entered  into  his  glory, 
which  he  had  with  the  Father  before  his  humiliation.  "  Outtu  yx^ 
afecSiSr.Kx,  I  have  not  yet  ascended'*  John  xx.  17.  It  is  de- 
manded, "  how  then  could  Christ  say  to  the  penitent  thief,  '  to- 
day shall  thou  be  with  me  in  paradise  ?"  Upon  a  former  occasion, 
Jesus  Christ  spake  of  himself  as  the  Son  of  man,  ^'  who  is  in 
heaven."  When  he  spake  to  the  thief  he  was  in  paradise,  in 
one  sense :  and  gave  the  penitent  an  assurance  that  he  should  be, 
in  the  course  of  that  day,  received  to  the  same  celestial  world. 
Tu-day  you  shall  be  admitted  to  heaven.  Yet  he  who  was  by  his 
divmc  ubiquity  in  heaven,  not  having  returned  to  a  state  of  haji" 
fitness,  might  bear  the  iniquities  of  his  people,  being  made  sin 
for  them,  while  in  the  immediate  presence  of  the  Eternal  Fa- 
ther. 

"Thou  wilt  not  leave  my  soul  in  hell,  neither  wilt  thou  suffer 
thine  Holy  One  to  see  corruption."  Psalm  xvi.  10.  Peter  quotes 
this  passage,  (Acts  ii.  27.)  and  applies  it  to  Christ.  If  Christ  in 
no  sense  endured  the  pains  of  hell,  it  is  demanded  by  some,  who 
agree  with  Calvin,  why  does  he  exult  in  the  promise,  that  he 
shall  not  be  left  in  hell,  nor  suffered  to  see  corruption  ?  It  is  grant- 
ed, that  the  Hebrew  word  bTxa^,  used  in  the  Psalm,  and  the  Greek 
tihi,  used  in  the  Acts,  frequently  denote  the  state  of  the  dead^ 
or  the  world  of  departed  spirits,  "  without  regard  to  the  good- 
ness or  badness  of  the  persons,  their  happiness  or  misery."* 
The  phraseology  of  these  passages,  therefore,  does  not  exclude 
the  doctrine,  that  Christ  suffered  after  death.     In  one  place  at 


Campbell  on  the  Gospeb. 
16 


i22  ON    THE    ATONEMENT. 

least,  (Psalm  ix.  17.)  bixa^,  hell  certainly  denotes  a  state  of  puH* 
ishment  beyond  the  grave.  "The  wicked  shall  be  turned  into 
hell"  Were  we  to  exclude  the  idea  of  suflFerine;  from  this  state 
of  departed  spirits,  from  this  b'w.x!,  or  u^r^,  or  hell,  we  should 
make  this  awful  denunciation  apply  equally  to  the  righteous  and 
the  wicked  ;  for  ali  men  must  be  turned  into  the  grave  ;  and  the 
world  of  departed  spirits  ;  where  all  are  cither  happy  or  misera- 
ble. If  happy,  they  are  said  to  be  in  heaven  ;  if  miserable,  in 
helL 

All  the  ancient  Protestant  Confessions  say,  without  any  quali- 
fication, "  he  descended  into  hell."  The  Con.  G.  Scot,  and  the 
Con.  P.  C.  U.  S.  add  to  the  Creed  this  marginal  explanation ; 
*'  he  continued  in  the  state  of  the  dead,  and  under  the  power  of 
death,  until  the  third  day."  This,  however,  does  not  contradict 
the  opinion  that  Christ  suffered  while  in  the  state  of  the  dead  ; 
for  both  these  confessions  say,  chapter  VIII  section  IV.  that 
he  "  underwent  the  punishment  due  to  us,  which  we  should  have 
borne  and  suffered,  being  made  sin  and  a  curse  for  us,  enduring 
TTiost  grievous  torments  immediately  from  God  in  his  soul."  Ac- 
cording to  all  the  confessions,  Christ  suffered  the  pains  of  bell 
at  some  time,  and  for  a  certain  season. 

That  he  suffered  for  sin,  in  his  holy  soul,  after  death,  I 
^\\\  neither  affirm  nor  deny,  but  present  the  reader  with  some  of 
the  Great  Reformer's  observations,  which  may  tend  to  excite 
ijiquiry,  and  elicit  the  truth. 

"  It  is  not  meet  to  pass  over  his  descending  to  hell,  vf  herein  is 
fto  small  importance  to  the  effect  of  redemption."  "  In  treating 
of  the  sum  of  our  doctrine,  it  is  necessary  that  it  have  a  place 
allowed  it,  as  a  thing  that  containeth  a  very  profitable  mystery  of 
a  very  important  matter,  Vv-hich  ought  not  to  be  despised." 
"Now, -if  any  will  not  for  precise^  curiosity  admit  it  into  the 
Creed,  yet  it  shall  struightvray  be  made  to  appear  plainly,  that  it 
is  of  so  great  importance  to  the  sum  of  our  redemption,  that  if 
it  be  left  out,  there  is  lost  a  great  part  of  the  fruit  of  the  death 
6f  Christ."  Inst.  B.  2.  ch.  16.  sec.  8.  Upon  that  part  of 
the  Creed,  in  which  it  is  said,  he  "  was  crucified,  dead  and 
"btiriedj  Ae  deiscended  into  hell;'*  Calvin  observes,  "there  after 


ON  TtiB  ATONBVHXT.  12S 

again  some  who  think,  that  there  is  no  new  thint?  spoken  in  thi^ 
Article,  but  that  in  other  words  the  same  thing  is  repealed  which 
tvas  spoken  before  of  his  burial:  forasmuch  as  the  word  zw/cr- 
num,  hell,  is  in  the  scripture  oftentimes  used  for  the  grave  1 
grant  that  to  be  true  which  they  allege  of  the  signification  of  the 
word,  that  hell  is  oftentimes  taken  for  the  grave  ;  but  there  are 
against  their  opinion  two  reasons,  by  which  I  am  ei^sily  persua- 
ded to  dissent  from  them.  For  what  an  idleness  were  it,  when  a 
thing  not  hard  to  understand,  hath  once  been  set  out  in  plain  and 
easy  words,  afterwards  with  darker  implication  of  words,  rather 
to  point  towards  it  than  to  declare  it.  For  when  two  manners  of 
speaking  that  express  one  thing  be  joined  together,  it  bchovctk 
that  the  latter  be  an  exposition  of  the  former  But  what  an  ex- 
pression were  this,  if  a  man  should  say  thus  :  whereas  it  is  said 
that  Christ  was  buried,  thereby  is  meant  that  he  went  down  to 
hell  f  Again,  i<  is  not  likely  that  such  a  superfluous,  vain  repeti- 
tion could  have  crept  into  this  abridgement,  wherein  the  chief 
points  of  our  faith  are  summarily  noted  in  as  few  words  as  was 
possible.  And  I  doubt  not  that  so  many  as  shall  have  somewhat 
jjiiigently  weighed  the  matter  itself  will  easily  ai^ree  with  me." 

lust.B.  2.  ch.  16.  sec.  8. 

**  But  concerning  Christ's  going  down  to  hell,  beside  the  con- 
Biderationoftlie  Creed, we  must  seek  for  a  itiore  certain  exposition, 
and  we  assuredly  have  such  a  one  out  of  the  word  of  God,  as  is 
not  only  hoiy  and  godly,  but  also  full  of  singular  comfort. 
Christ's  death  had  been  to  no  effect,  if  he  had  suffered  only  a  cor- 
poral death  ;  but  it  behoved  also  that  he  should  feel  the  rigour  of 
God's  vengeance  :  that  he  might  both  appea^e  his  wrath  and  satis- 
fy his  just  judgment.  For  which  cause  also  it  behoved  that  he 
should  as  it  were  hand  to  hand  \Yrestle  with  the  armies  of  helU  and 
(he  horror  of  eternal  death  We  have  even  now  alleged  out  of  ihc 
prophet,  (Isa.  liii.  5.)  that  the  chastisement  of  our  peace  was  laid 
upon  him  :  that  he  was  stricken  of  bis  Father  for  our  sins,  and 
bruised  for  our  infirmities.  Whereby  is  meant  that  he  was  put 
in  the  stead  of  sinners,  as  surely  and  pledge,  yea,  and  as  the  very 
guilty  person  himself,  to  abide  and  suffer  all  the  punishments  that 
should  have  been  laid  upon  them  :  this  one  thing  excepted,  that 
he  could  not  be  holden  still  of  the  sorrows  of  death.  Tnere- 
fore  it  is  no  \yonder  if  it  be  gaid,  (Acts  ii.  24.)  that  he  went  dowr^ 


J.24  ON   THE    ATONEMENT. 

to  hell,  since  he  suffered  that  death  wherewith  God  in  his  wrath 
striketh  evil  doers.*  And  their  exception  is  very  fond,  yea,  and 
to  be  scorned,  who  say,  that  by  this  exposition  the  order  is  per- 
verted, because  it  were  an  absurdity  to  set  that  after  his  burial 
which  went  before  it.  For  after  the  setting  forth  of  those  things 
that  Christ  suffered  in  the  sight  of  men,  in  very  good  order  fol- 
lovveth  that  invisible  and  incomprehensible  judgment  which  he 
suffered  in  the  sight  of  God  :  that  we  should  know  that  not  only 
the  body  of  Christ  was  given  to  be  the  price  of  our  redemption  ; 
but  that  there  was  another  greater  and  more  excellent  price  paid 
in  this,  that  in  his  soul  he  suffered  the  terrible  torments  of  a 
damned  and  forsaken  man." 

"According  to  this  meaning  doth  Peter  say,  (Acts  ii.  24.) 
that  Christ  rose  again,  having  loosed  the  sorrows  of  death,  of 
-which  it  was  impossible  that  he  should  be  holden,  or  overcome. 


•  The  words  to  which  Calvin  here  refers  are  these  :  "  whom  God  hath 
raised  up,  having  loosed  the  pains  of  death."  The  common  reading  is 
TUi  oidtvxi  Toy  3-xvxTev,  but  many  copies  read  ei^ov.  It  is  worthy  of  in- 
quiry in  what  sense  the  pains,  or  torments  of  death  or  hell  were  loosed  at 
the  resurrection. 

I  have  introduced  what  Calvin  says  upon  this  subject ;  because  candour 
requires,  that  when  exposing  the  aberruiions  of  the  Hopkinsians,  I  should 
not  conceal  the  departure  of  the  Calvinists  themselves  from  their  founder. 
I  know  of  no  other  doctrine  of  original  Calvinism,  besides  this  of  the  de- 
scent into  hell,  which  is  not  cheerluily  subscribed  by  the  Calvinists  of  the 
present  age. 

It  is  to  be  remembered,  however,  that  Calvin's  works  were  never 
adopted  for  the  s:andard  of  any  of  the  Calvinistic  churches.  They 
formed  confessions  of  failh  for  their  own  use;  and  because  these  standards 
sjenerall^  agree  with  the  doctrines  of  the  most  distinguished  of  tlie  Re- 
formers, they  are  called  Calvinistic. 

To  oppose  this  single  opinion,  or  to  support  it,  will  not  constitute  a 
Calvinist;  unless  we  should  proceed  upon  the  principles  of  a  late  "  oli> 
FASHIONED  Churchman,"  and  call  a  few  coarse  daubings,  performed  by 
a  pudding  stick,  instead  of  a  pencil,  "  a  full  length  portrait 
pF  CA.LVINISM"  See  a  highly  instructive,  and  delicately  sarcastic  revieia 
of  this  viork,  comrncnced  in  JVo.  4,  of  the  4th  Vol.  Christian's  Magazine. 


ON    THE    ATONEMENT.  125 

He  doth  not  name  it  simply  death  :  but  he  cxpresseth  that  the 
Son  of  God  wus  wrapped  in  the  sorrows  of  death,  which  proceed- 
ed from  the  wrath  and  curse  of  God,  which  is  the  original  of 
death  For  how  small  a  matter  had  it  been,  carelessly  as  it 
were,  in  sport  to  come  forth  to  suffer  death  ?  But  this  was  a  true 
proof  of  his  infinite  mercy,  not  to  shun  that  death  which  he  so 
sore  trembled  at.  And  without  doubt  the  same  is  the  apostle's 
meaning  to  teach,  in  the  epistle  to  the  Hebrews,  where  he  wri- 
teth  :  that  Christ  was  heard  of  his  own  fear.  Some  translate  it 
reverence  or  pity,  but  how  unfitly,  both  the  matter  itself,  and  the 
very  manner  of  speaking  proveth-  Christ  therefore,  praying 
with  tears  and  mighty  cries,  is  heard  of  his  own  fear  :  not  to  be 
free  from  death,  but  not  to  be  swallowed  up  of  death  as  a  sinner ; 
because  in  that  place  he  had  put  our  person  upon  him." 

"  This  is  our  meaning  :  that  he  suffered  the  grievousness  of 
God's  rigour,  for  that  he  being  stricken  and  tormented  with  the 
hand  of  God,  did  feel  all  the  tokens  of  God  when  he  is  angry 
and  punisheth.  Whereupon  Hilariy  argueth  thus,  that  by  this 
going  down  we  have  obtained  this,  that  death  is  slain.  And  ia 
other  places  he  agreeth  with  our  judgment,  as  where  he  saith: 
the  cross,death,  and  hell  are  our  life.  Again,  the  Son  of  God  is  in 
the  h  11,  but  man  is  carried  up  to  heaven.  But  why  do  I  allege  the 
testimony  of  a  private  man,  when  the  apostle  affirmcth  the  same, 
mentioning  this  for  a  fruit  of  his  victory,  that  they  were  deliver- 
ed which  were  by  fear  of  death  all  their  life  long  subject  to  bon- 
dage ?"  "  So  by  fighting  hand  in  hand  with  the  power  of  the 
devil,  with  the  horror  of  death,  with  the  pains  of  hell,  it  came  to 
pass,  that  he  both  had  the  victory  of  them,  and  triumphed  over 
them,  that  we  now  in  death  should  no  more  fear  those  things, 
which  our  Prince  hath  swallowed  up." 

Inst.  B.  2.ch.  1 6.  sec.  IG  and  1 1 . 

"  They  have  recourse  to  another  cavil,  that  though  Christ  fear- 
ed death,  yet  he  feared  not  the  curse  and  wrath  of  God  from 
which  he  knew  himself  to  be  safe.  But  let  the  godly  readers 
weigh  how  honourable  this  is  for  Christ,  that  he  was  more  ten- 
der and  more  fearful  than  the  most  part  of  the  very  dregs 
of  men.  Thieves  and  other  evil  doers  do  obstinately  hasten  to 
^eath  ;    many  do  with  haughty  courage  despise  it :  some  others 


1^  ON    THE    ATONTIMENI*. 

do  mildly  suffer  it.  But  what  constancy  or  stout  courage  were 
it  for  the  Son  of  God  to  be  astonished,  and  in  a  manner  struck, 
dead  with  the  fear  of  it  ?  For  even  that  which  among  the  com- 
mon sort  might  be  accounted  miraculous,  is  reported  of  him, 
that  for  vehemency  of  grief,  even  drops  of  blood  did  fall  from 
his  face.  Neither  did  he  this  to  make  a  show  to  the  eyes  of 
others,  but  when  in  a  secret  corner,  whither  he  was  gone  out  of 
company,  he  groaned  unto  his  Father.  And  this  puts  it  out  of 
all  doubt,  that  it  was  needful  that  he  should  have  angels  to  come 
down  from  heaven  to  relieve  him  with  an  unwonted  manner  of 
comforting.  How  shameful  a  tenderness,  as  I  said,  should  this 
have  been,  to  be  so  far  tormented  for  fear  of  common  death,  as 
to  melt  in  bloody  sweat,  and  not  to  be  able  to  be  comforted,  but 
by  sight  of  angels  ?  What  ?  doth  not  that  prayer  thrice  repeated, 
(Matt.  xxvi.  29.)  '  Father,  if  it  be  possible,  let  this  cup  depart 
from  me,'  proceeding  from  an  incredible  bitterness  of  heart, 
s'new  that  Christ  had  a  more  cruel  and  harder  battle  than  with  com- 
mon death." 

"  This  is  our  wisdom,  well  to  understand  how  dear  our 
salvation  did  cost  the  Son  of  God.  Now  if  a  man  should 
ask  me  if  Christ  went  down  to  hell,  when  he  prayed  to  escape 
that  death  ;  I  answer,  that  then  was  the  beginning  of  it :  where- 
by may  be  gatiiered,  how  grievous  and  terrible  torments  he  suf- 
fered when  he  knew  himself  to  stand  to  be  arraigned  for  our 
causebeforethe  judgment-seat  of  God."  Inst.B.2  ch.  \&.sec.  12. 

The  doctrine  that  Christ  localbj  descended  to  the  souls  of  the 
fathers,  confined  in  some  subterraneous  region,  called  Limbus, 
or  purgatory,  is  explicitly  condemned,  by  Calvin. 

Inst.  B.  2.  ch.  16.  sec.  12,, 

The  answer  to  the  44th  question  of  the  Heidelbergh  Cate- 
chism says  that  these  words,  ''  he  descended  into  hell,"  were 
added,  "  that  in  my  greatest  temptations,  I  may  be  assured,  and 
wholly  comfort  myself  in  this,  that  my  Lord  Jesus  Christ  by  his 
inexpressible  anguish,  pains,  terrors,  and  hellish  agonies,  in 
which  he  was  plunged  during  all  his  sufferings,  but  especially  on 
the  cross,  hath  delivered  me  from  the  anguish  and  torments  Qif 
heU.** 


6N    THU    ATONBM*\t.  127 

Witsius  says,  "  although  the  article  of  Christ's  descent  to 
hell  is  found,  in  so  many  words,  neither  in  the  holy  scriptures, 
hor  in  the  most  ancient  Creeds  ;  yet  in  some  sense,  it  is  reli- 
giously believed  and  asserted  by  us." 

IVitaii  Exercitationea  sacra  in  Symbolum,  Exer.  18.  cafi.  8. 

«  When,  therefore,  vre  profess  to  believe  that  Christ  descended 
to  hell ;  we  think  that  article  has  reference  partly  to  his  bodij^ 
and  partly  to  his  soul.''*  Ibid  cafi.  9  "  So  far  as  it  respects  the 
body,  it  denotes  his  burial,  or  the  retention  of  his  body  in  the  se- 
pulchre, and  in  the  state  of  death."  Cafi.  10.  "  But  we  have 
also  signified  that  it  can  be  applied  to  the  soul :  not  however  be- 
cause it  is  written  in  Psalm  xvi.  10th,  *  thou  wilt  not.leave  my 
«oul  in  hell :'  for  it  is  not  necessary  to  understand  that  passage 
as  referring  to  that  part  of  man  which  we  call  aoul  or  mind.  The 
Hebrew  word  »d  3,  which  the  Psalmist  uses,  sometimes  signi- 
fies the  animal,  or  the  irrational,  Gen.  i.  20,21.  or  the  rational 
part."  "  What  therefore  prevents,  that  if  we  do  not,  with  the 
Tenerable  Bi  za,  in  his  first  edition  of  the  Naw  Testament,  trans- 
late it,  we  at  least  expound  it,  '  non  derelinques  cadaver  meum 
in  stpulchro.*  For  that  by  Nephes  is  sometimes  denoted  the 
mortal  body,  and  by  Scheol  the  aefiulchre,  I  think  is  abundantly- 
supported  by  what  has  been  already  said.  Nevertheless,  we 
profess  to  believe,  that  the  soul  also  descended  to  hell :  not  how- 
ever in  that  sense,  in  which  it  pleases  the  Romanists,  after  som6 
of  the  ancients,  to  teach,  as  if  the  soul  of  Christ,  after  separa- 
ted from  the  body  by  death,  truly,  properly  and  locally  had  visit- 
ed certain  subterraneous  places  ;  whether  of  Tartarus,  that  he 
might  show  to  those  whom  eternal  punishments  detain,  and  even 
to  the  Devil  himself,  the  potency  of  his  reign  and  the  triumph 
regained  from  transgression  ;  or  of  I  know  not  what  Limbut^ 
which  is  said  to  be  situated  on  the  margin  of  Tartarus,  that  he 
might  announce  to  the  spirits  of  the  fathers,  salvation  procured 
by  himself,  and  bring  them  back  thence  with  him,  to  be  borne 
to  heaven."  Cafi.  13  ct  14.  This  descent,  says  the  same  learn- 
ed writer,  into  hell,  is  a  figurative  description  of  the  pains  of 
soul,  which  Christ  endured  before  death.  See  th^  whole  of  Ex- 
Arcitatio  XVIII. 


128 


CALVINISM. 


CHAPTER  X. 


OF  EFFECTUAL  CALLIJSTG.  * 


CALVIN,                          AND  OTHERS. 

There  are  two  kinds  of  call-  "Effectual  calling  is  the  work 
ing.  The  first  is  an  universal  of  God's  almighty  power  and 
calling,  by  "the  outward  grace,  whereby  (out  of  his  free 
preaching  of  the  word,"  which  and  special  love  to  his  elect, 
renders  even  reprobates  inex-  and  from  nothing  in  them  mo- 
cusable.  The  second  is  a  spe-  ving  him  thereunto,)  he  doth, 
cial  calling,  given  to  the  elect,  in  his  accepted  time,  invite  and 
■which  is  a  manifestation  of  their  draw  them  to  Jesus  Christ,  by 
election,  which  consists  in  "the  his  word  and  Spirit;  savingly 
inward  enlightening  of  his  Spi-  enlightening  their  minds,  re- 
nt," by  which  "  he  maketh  the  newing  and  powerfully  deter- 
word  preached  to  be  settled  in  mining  their  wills,  so  as  they 
their  hearts."  (although   in  themselves  dead 

Inst.  B.  3.  c/i.24.  sec.  1  and 8.  in  sin)  are  hereby  made  willing 

and  able  freely  to  answer  his 

"  That    general    calling     is  call,  and  to  accept  and  embrace 

common  to  the    wicked  ;    but  the  grace  offered  and  conveyed 

this    special    calling    bringeth  therein." 

with  it  the  spirit  of  regenera-  "  All  the  elect,  and  they  only 

tion,  which  is  the  earnest  and  are  effectually  called;  although 

seal  of  the  inheritance  to  come,  others  may  be,  and  often  are, 


*  The  expression,  "  effectual  calling"  has  become  almost  obsolete,  in 
the  vocabulary  of  modern  theology.  The  reason  is  obvious.  The  idea 
which  was  formerly  expressed  by  it,  is  deemed  Arminian  heresy.  Since 
men  are  not  affected  by  the  fall,  in  any  thing  but  the  iii//,  and  since  that 
will  is  only  to  be  changed  by  the  creation  of  a  new  aiwl  holy  volition,  there 
can  be  no  propriety  in  speaking  of  this  creation,  as  of  a  calling,  inviting,  and 
effectually  persuading  the  sinner.  Dr.  Hopkins'  System  contains  one  cliap- 
ter  "  on  regeneration,"  and  another  on  "  divine  illumination ;"  in  both  of 
which,  he  attempts  to  prove,  that  the  scriptural  "  enlightening  of  the  mind," 
consists  in  the  bestowment  of  "  a  heart  ^o  inoiv  God." 


H0PKINSIAN18M. 


12d 


CHAPTER  X. 

OF  EFFECTUAL  CALLIJ^'G. 


HOPKINS,  AND  OTHERS. 

Regeneration    is    an  act  of        Effectual  calling  consists  in 

God,  in  which,  by  his  almighty  God's  creating  in  the  heart  of 

energy  he  produces  "  the  ex-  the  sinner,  by  his  own  immedi- 

ercise  of  a  new  heart."     In  this  ate  energy,  a  willingness  to  be 

act,  of  which  God  is  the  agent,  saved. 


man  is  passive  ;  and  is  ''  the 
subject  on  which,  or  in  which, 
the  effect  is  wrought."  The 
effect  wrought,  is  a  holy  voli- 


£mmons,  p.  368.  and   Wif- 
Hams'  Ath  Sermon. 

"  It  appears,  from  what  has 
been  said,  that  men  need  no  su- 


tion,  and   in    exercising    this,  pernatural  divine  assistance,  in 

which  is  conversion^  or  turning  order  to    make  them    able  to 

about  from  sin  to  God,  man  is  obey  all  the  commands  of  God. 

nctive.     The  effect  of  regene-  If  men  needed  any  supernatural, 

ration  maybe  called, in  general,  divine  assistance,   in  order  to 

love^  or  universal,  disinterested  make  them  able  to  obey  any  of 


the  divine  commands,  they 
would  be  unable  to  obey  those 
commands  so  long  as  that  ne- 
cessary assistance  was  with- 
holden :    which  would  be  the 


benevolence. 

Hop.  Syst.  Part  2.  ch.  4.  sec. 
?,3. 

"  The  subject  of  this  operation, 

in  which  this  change  and  effect  same  as  for    God    to  require 

is  wrought,  is  the  ivill  of  the  more  of  them  than  they  are  able 

heart  ;  that  is,  the  moral  and  to  dd.     But  this  he  never  does, 

not  the  natural  powers  and  fa-  Men,  therefore,  need  no  super- 

culties  of  the  soul.     As  moral  natural,  divine    assistance,    ia 

depravity  is  wholly  in  the  will  order  to    make   them  able  to 

or  heart,  the  source  and  seat  of  obey  all  the  commands  of  God. 

all  moral  actions,    the    divine  So  long  as  they  arc   upheld  in 

operation  directly  respects  the  being,  they  are    able,  without 

heart;  and  consists  in  changing  any  aid  or  assistance  whatever, 

and  renewing  that.     The   un-  to  do  all  that  God  requires." 

derstanding  or    intellect,  con-  Mass.  Miss.  Mag.   Vol.  3./f. 

sidered  as  distinct  from  the  will,  367. 

17 


i36 


Calvinism:. 


CALVIN,  AND  OTHER^. 

wherewith  our  hearts  are  sealed  outwardly  called  by  the  minir* 

lip  against  the  day  of  the  Lord."  try    of   the    word,     and    have 

B.  3.  ch  24.  sec.  8.  some    common    operations   of 

the  Spirit ;  who,  for  their  wil- 

"  We  are  called  to  the  know  ful  neglect  and  contempt  of  the 

i5?c?,§-c  of  Gad  ;  not  such  as,  con-  grace    offered  to  them,  being 

tented    with    vain  speculation,  justly  left  in  their  unbelief,  do 

doth  but  fly  about  in  the  brain,  never    truly     come    to    Jesus 

but  such  as   shall  be  sound  and  Christ." 


fruitful,  if  it  be  rightly  con- 
ceived, and  take  root  in  our 
hearts." 

B.  1.  ch.  5.  sec.  8'. 


Larger  Cat.  Q.  67,  68  Con. 
P.  C.  U.  S.  Con.  C.  Scot,  and 
Say.  Flat.  ch.  10.  sec.  I,  2,  4. 

"  But  when  God  accomplish- 
es his  good  pleasure  in  tlie  elect, 

"  The  letter  thereof  is  dead,  or  works  in  them  true  Conver- 
iind  the  law  of  the  Lord  kilieth  sion,  he  not  only  causes  the  gos- 
the  readers  of  it,  when  it  is  se-  pel  to  be  extevnally  preached 
parated  from  the  grace  of  to  them,  and  powerfully  illumi- 
Christ,  and  not  touching  the  nates  their  minds  by  his  Holy 
heart,  only  soundeth  in  the  ears.  Spirit,  that  they  rfjay  rightly  un* 
But  if  it  be  effectually  printed  derstand  and  discern  the  things 
ill  our  iiearts  by  the  Holy  Ghost,  of  the  Spirit  of  God  ;  but  by 
if  it  present  Christ  unto  us;  the  efficacy  of  the  same  regene- 
then  it  is  the  tuord  of  life.,  con-  rating  Spirit,  pervades  the  in- 
verting souls,  giving  wisdom  to  most  recesses  of  the  man  ;  he 
little  ones,  making  hearts  cheer-  opens  the  closed  and  softens 
ful,  and  giving  light  to  the  eyes,  the  hardened  heart,  and  circum- 
(Ps.  xix.)  The  apostle  calleth  ciscs  that  which  was  uncircum- 
his  preaching  the  ministry  of  cised,  infuses  new  qualities  int» 
the  Holy  Ghost,  (2  Cor.  iii  8.)  the  will,  which  though  hereto- 
meaning  that  the  Holy  Ghost  fore  dead,  he  quickehs,  from 
doth  so  stick  fast  in  his  truth,  being"  evil,  disobedient  and  re- 
wl)ich  he  hath  expressed  in  the  fractory  :  he  renders  it  good, 
scriptures,  that  then  only  he  obedient,  and  pliable ;  actu:.tes 
putteth  forth  and  displayeth  his  and  strengthens  it,  that  like  a 
force,  when  the  scripture  hath  good  tree  it  may  bring  forth  the 
her  due  reverence  and  dignity."    fruits  of  good  actions." 

Inst.  B.  1.  ch.  S.  ycc.  4.  «rac?         Con.  R.  D.  C.  Head  3.  and 
cJt.  9.  sec.  3.  •  art.  1 1,  of  the  Canons^ 


H0PKINSIANI8M, 


131 


ftOPKINSy 

5s  a  natural  faculty,  and  is  not 
capable  of  moral  depravity." 

Syst  Vol  l./i.  532. 
"  This  point  is  particularly 
observed  and  stated,  to  expose 
and  rectify  a  mistake  which  has 
been  too  often  made,  represent-* 
ing  regeneration  as  consisting 
chiefly,  if  not  wholly,  in  renew- 
injif  the  understanding,  as  dis- 
tinguished from  the  will,  and 
letting  light  into  that,  antece- 
dent to  any  change  of  the  heart, 
and  in  order  to  it ;  and  by  which 
light  in  the  understanding,  the 
will  is  inclined  and  turned  from 
sin  to  holiness.  This  is  turn- 
ing this  matter  upside  down."* 
*'  It  is  indeed  impossible  to  give 
true  moral  light  and  under- 
standing to  the  depraved  mind 
of  man,  by  any  operation  what- 
soever, on  the  intellect,  an- 
tecedent to  the  renovation 
of  the  will ;  for  the  dark- 
ness is  in  the  latter,  and  con- 


AND  OTHERS. 

God  does  not  effectually  call 
by  enlightening  the  understand- 
ing ;  for  unrenewed  sinn>  rs 
see  the  true  cliaracter  of  God;. 
and  the  more  they  are  enlight- 
ened in  the  knowledge  of  this, 
the  more  they  hate  every  thing 
good. 

Emmons*  \5th  Ser.  and  JVil' 
liarnSf/i.  82.  et  fiassim. 

"  Nor  is  there  any  supernar 
tural  assistance  given  them  in 
regeneration  ;  for  they  do  not 
need  that.  All  God  does  in  re- 
generating sinners,  by  the  al- 
mighty power  of  his  Holy  Spi- 
rit, is  to  make  tht  m  wilting  to 
do,  what  they  were  really  able 
to  do  before.  Sinners  are  as 
really  able  to  repent  and  believe, 
and  do  every  other  duty  before 
they  are  born  «gain,  as  after 
they  are  born  again." 

Mass.  Miss.  Mag.  Vol.  S./ip 
368.  and  £mmo7ts,p.  267. 


•  The  poets  have  represented  their  love  to  be  blind.  This  fiction  has 
become  a  part  of  the  new  divinity.  Love  is  the  eflect  to  be  prodticed,  and 
tlien  the  underslandinjj  is  to  be  enlightened.  This  love  retjards  an  object, 
witich  is  not  presented  to  the  mind  ;  or  which  it  does  not  see.  It  is  to  be 
produced  without  any  illumination  of  the  understandings.  The  Hopbinsian 
iovE,  therefore,  is  also  blind.  But  in  opposition  to  Uiis  doctrine  of  u  po- 
etical feeling  about  the  heart,  which  is  not  excited  by  the  view  of  any  thing, 
the  Calvinists  believe,  that  before  a  sinner  can  have  any  affection  of  love 
for  any  spiritual  object,  that  object  must  ti.  '.  be  presented  to  the  eye  of  liis 
understanding,  in  such  a  manner  that  it  slail  a/ipcar  lovely.  Before  there 
pan  be  any  rational  affection  for  Ch-ist,  he  musi  be  exhibited,  as  the  cliief 
among  leii  taousand.  F.iith  must  lou/:  on  Jesud  before  it  is  possible  for  her 
to  feel  that  he  is  altogether  lovely. 


132 


CALVINISM* 


CALVIN,                             AND  OTHERt, 

"  So  at  length  it  cometh  to  "  And  whereas  some  affirme 
pass,  that  man  made  afraid  with  that  so  much  integritie  of  minde 
the  feeling  of  eternal  death,  was  left  to  man  after  his  fall, 
which  he  seeth  to  hang  over  that  by  his  naturall  strength  and 
him  by  the  deserving  of  his  good  workes  he  is  able  to  con- 
own  righteousness,  turneth  vert  and  prepare  himself  to 
himself  to  the  only  mercy  of  faith  and  the  invocating  of  God, 
God,  as  to  the  only  haven  of  it  is  flatly  contrary  to  the  Apos- 
salvation  :  that  feeling  that  it  is  tolike  doctrine  and  the  true  con- 
not  in  his  power  to  pay  that  he  sent  of  the  Catholike  Church." 


oweth  unto  the  law,  despairing 
in  himself,  he  may  take  breath 
again  and  begin  to  crave  and 
look  for  help  " 

Inst  B.  2.  ch.  7.  sec.  3. 


Con.  of  fVirtemberge. 


"  We  beleeve,  that  this  true 
faith,  being  bestowed  upon  eve- 
ry one  of  us  by  the  hearing  of 
the  word  of  God,  and  the  ope- 
"  For  when  a  man  is  once  ration  of  the  Holy  Spirit,  doth 
brought  into  knowledge  of  sin,  regenerate  us,  and  make  us  as 
then  he  truly  beginneth  to  hate  it  were  new  men,  raising  us  up, 
and  abhor  sin ;  then  he  hearti-  ""to  newnesse  of  life,  and  set- 
ly  disliketh  himself,  confesseth  ting  us  free  from  the  bondage 
himself    to   be    miserable   and    9^  sin."  Con.  of  Belgia. 

lost,  and  wisheth  himself  to  be  «  fhat  we  might  obtain  these 
another  man.  Further,  when  benefits  of  Christs,  namely,  rcr 
he  is  touched  with  some  feel-  niission  of  sins,  justification, 
ing  of  the  judgment  of  God  and, life  everlasting,  Christ  hath 
(for  the  one  immediately  fol-  giygn  his  gospell  ;  wherein 
loweih  upon  the  other)  then  he  these  benefits  are  layed  forth 
lieth  stricken  and  overthrown,"  unto  u,s,  as  it  is  written  in  the 
^nd  looketh  "afterward  unto  last  of  Luke,  that  repentance 
the  goodness  of  God,  unto  the  should  be  fireachcd  and  re?ms- 
mercy,  tkyour  and  salvation,  sionofsinnes,  in  his  name  among 
that  is  through  Christ."  ^11  nations.     For  whereas    all 

iif.  3,  cA.  3.  sec.  3.  j^^en  born  after  a  naturall  man- 
ner have  sinne  in  them,  and 
cannot  truly  satisfie  the  law  of 
God,  the  gospell  bewrayeth  our 


"  The  beginning  of  our  con- 
version unto  God  is  fear." 


p.  3.  ch.  3.  sec.  7.    ginne,  and  sheweth  us  Christ 


HOPKINSIANISM. 


133 


HOPKINS,  AN 

consists  in  the  wrong  inclina- 
tion of  that ;  and  therefore  can- 
not be  removed,  but  by  renew- 
ing the  heart.  Others  have 
supposed,  that  there  is  in  re- 
generation, an  operation  on  the 
understanding,  or  intellect, 
first,  in  order  to  enlighten  the 
mind ;  and  then  by  divine  en- 
ergy, the  will  is  renewed,  and 
brought  to  comply  with  the 
light  let  into  the  understanding. 
But  this  is  unsciiptural,  and 
contrary  to  the  nature  and  order 
of  things."  "  Nothing  is  neces- 
sary but  the  renovation  of  the 
will,  in  order  to  set  every  thing 
right  in  the  human  soul :  and 
if  the  will  be  not  renewed,  or  a 
new  heart  be  not  given,  by  an 
immediate  operation,  no  opera- 
tion on  any  other  faculty  of  the 
eoul,  and  no  supposable  or  pos- 
sible change,  can  set  the  heart 
ji'ight,  or  renew  it  in  the  least 
jdegree." 

Hofi.Syst.  Vol.  \.p.  535,536. 


"  This  illumination,  thercr 
fore,"  consists,  "  in  forming 
the  heart  to  true  discerning^ 
and  hereby  opening  the  eye  of 
the  mind;  to  see  the  truths  re- 
vealed in  the  scriptures  ;  or  in 
forming  the  single  eye,  which 
will  receive  the  light  which  be- 
fore shined." 

^y#^  Foi.  \.fi.  595. 


D  OTHERS. 

"  1  St,  God  cannot  make  them 
willing  to  be  saved,  by  givin|[ 
them  a  sense  of  guilt " 

£mmon8f  fi.  362. 

"  Nor,  2dly,  Does  it  appear 

possible,  that  he  should  make 

them  willing  to    be  saved,  by 

giving  them  a  sense  of  danger." 

Emmons t  fi.  363. 

"  Nor,  in  the  last  place  caA 
he  make  them  willing  to  be  sa- 
ved, by  giving  them  a  sense  of 
the  worth  of  their  souls,  and 
the  importance  of  eternal  hap- 
piness." Emmona^fi.  364. 

"  Since  sinners  are  unwilling 
to  be  saved,  when  they  see  their 
danger  and  feel  their  guilt,  and 
when  the  way  of  salvation  by 
Christ  is  clearly  pointed  out ; 
no  moral  suasion  [even  should 
God  use  it,3  or  objective  light, 
can  have  the  least  tendency  to 
make  them  willing." 

KmrnonSf  fi,  366.  and  JFil- 
liama^fi.  89. 

"  Willing  is  acting.  Wil- 
ling right  is  acting  right,  and 
willing  wrong  is  acting  wrong." 
"  God  by  his  immediate  effi- 
ciency, in  converting  a  sinner 
makes  him  will  right  ;  which  is 
effectually  calling  him,  or  gi- 
ving him  a  new  heart." 

In  turning  to  God,  and  in  first 
loving  him,  the  sinner  is  as  ac- 
tive, as  in  any  subsequent  act 
of  obedience. 

£mmon8jfi.  337,  et  passim. 


134  CALVINISM^ 

CATVIN,  AND  0TH"ER3-. 

"  God  doth  rt  generate  only    the  Mediatour,  ^nd  so  instruct' 

the    elect,   with    incorruptible    eth   us  touching   remission   of 

seed  for  ever,  so  that  the  seed    sinnes.     When  as  the  gospell 

of  life  planted  in  their  hearts    doth  convict  us  of  sinne,  oup 

never  perisheth."  hearts  thereby  terrified    must 

JB.S.ch.  2.  sec.  II.    firmely  believe,  'hat  there   is 

given  unto  us  freely  for  Christs 

sake,  that  remission  of  sinnes, 

and  justification  by  faith,  by  tha 

which    we    must  beleeve   and 

confesse,  that  these  things  are 

«  This  therefore  is  the  true    given  us  for  Christs  sake,  who 

knowledge  of  Ciu-ist,  if  we  re-    yf.^^  made  an  oblation,  and  hath 

ceive  him  such  as  he  is  offered    appeased  the  Fathers  wrath  for 

of   his  Father,  that  is  to  say,    us/» 

clothed  with  his  gospel.     For  Con.  of  Jusfiurge. 

as  he  is  appointed  to  be  the  ob^  a  In  regeneration  the  under-. 
ject  of  our  faith,  so  we  cannot  standing  is  illuminated  by  the 
go  the  right  way  to  him,  but  by  Hoiy  Ghost,  that  it  may  under- 
the  gospel  going  before  to  guide  ^ux\<l  both  the  mysteries  and 
us.  And  truy  there  arc  open-  will  of  God." 
ed  to  us  the  treasures  of  grace,  Con.  Helvetitt, 

which   being   shut  up,    Christ         In  effectual  calling  man  is  al-. 
should  little  profii  us."  together /ja««t;e. 

B.  3.<h.  2.  sec.  6.         Con   C.  Scot.  Say.  Plat.  Con^ 
P.  C.  U.  S.  ch.  10.  sec.  2. 

<'  The   Sonne  of   God  dotl^ 

dwell  in  the  church,"  "  and  by 

his   word  doth   kindle   in    our 

mindes  the  knowledge  of  God, 

«  It  is  manifest  that  God  hath    and  doth  confirme  and  governe 

always  made  use  of  his  word,    our  mindes  by  the  Holy  Spirit." 

as  the  mean  of  conveying  solid  Con.  of  Saxony. 

and    sufficient    instruction    to        God  gives    to  ordinances  d^ 

those  whom  he  inclined  to  have    "  spiritual  efficacy." 

t^ugl,t  »  Con.  P.    C.    U.  S.  Say.  Plai^ 

S.\.  ch.  6.  sec.  5.    ^nd  Ce^.  C.  Scot.  ch.  7.  sec.  €, 


bopkinsianism: 


135 


HOPKINS,  AND  OTHERS. 

An  honest  and  good  heart  j  "The  scripture  represents 
-ft  single  eye  ;  a  renewed  mind  ;  God,  as  not  only  making  men 
an  illuminated  soul ;  a  new  willing  to  be  saved,  but  as  ma- 
heart  ;  a  wise  and  understand-  king  them  willing  by  an  act  o£ 
ing  heart ;  an  heart  to  know  h's  power."*  "  He  not  only 
God;  and  disinterested  affec-  addresses  their  eyes  and  ears, 
lions,  are  all  synonymous  ex-  by  external  objects,  and  their 
pressions.  In  like  manner,  a  understanding  and  consciences, 
blind  mind,  an  evil  eye,  a  hard  by  moral  motives  ;  but  he  ac- 
and  stony  heart,  a  darkened  un-  tually  operates  upon  their 
der^tanding,  an  unrenewed  hearts,  and  there  produces  new 
temper,  and  self-iove,  all  signi-  fr-elings  or  affections,  by  the 
fy  the  same  thing,  even  selfish  same  almighty  power,  which 
affections.  he    exerted    in    creating    the 

Syat.  ch.  4.  of  Part  2.  tec.  4  world,  and  in  raising  Christ 
.tmd  S./iagsim.  from  the  dead.     Nothing  short 

of  this  can  be  meant,  by  his  rai' 
sing  men  to  spiritual  life,  ma- 
king them  neiu  creatures^  and 
working  in  them  that  which  is 
ireli   pleasinjj;    in  his    sight." 


•  The  following  passnges  are  supposed  to  favour  the  idea  of  calling  the 
•inner,  by  creating  his  willingntss  to  be  saved.  "  Thy  people  shall  be  wil- 
ling in  the  day  of  thy  povier"  "  I  will  give  you  an  heart  of  flesh, 
<and  cause  you  to  walk  in  my  statutes."  "  Now  lie  that  hath  virought  us  for 
the  self  same  thing  it  God."  "  That  ye  may  know  what  is  the  hope  of  your 
calling,  and  what  the  riches  of  the  glory  of  his  inheritance  in  the  saints, 
and  what  the  exceeding  greatnest  of  hi*  power  to  us-ward  who  believe,  ac- 
eording  to  the  luoriing  of  his  mighty  potoer  ;  which  he  wrought  in  Christ 
Jesus  when  he  raised  him  from  the  dead."  "  You  hath  he  quickened,  Who 
were  dead."  "  We  are  his  laorimanship,  created  in  CJirist  Jesus  unto 
good  works.'  "  He  is  a  new  creature."  "He  who  hath  beg^n  a  good 
«or>  *Vi_ya«,  will  perform  it."  "  Worketh  in  you  botli  to  -uiiil  and  to  do." 
'^  ffariing  mj/ou  that  wliich  is  well  pleasing."    "  God  gave  the  incrpsrae.'* 


■Sqc  Note  C  at  the  ond  of  this  chapter. 


136 


CALVINISIM. 


CALVIN,                          AND  OTHERS. 

"  Our  question  is  not  here  "  By  the  outward  ordinaBcesy 

how  diversely  Christ  draweth  as  our  Lord  makes  the  repro- 

tis  unto  him,  or  prepareth  us  to  bate  inexcusable,  so,  in  the  pow- 

the    endeavour    of  godliness  :  er  of  his  spirit,  he  applies  unto 

only  this  I  say,  that  there  can  be  the  elect  effectually,  a!l  saving 

no    uprightness    found    where  graces  purchased    to  them  in 

reigneth  not  the  Spirit  which  the   covenant    of    redemption, 

Christ  received  to    comniuni-  and  maketh  a  change  in  their 

cate  the  same  to  his  members.*  persons.     In  particular,  1,  He 

Then,  according  to  the  saying  doth   convert    and    regenerate 

of  the  Psalmist,  (Ps.  cxxx.  4.)  them,  by  giving  spiritual  life  to 

<  with  thee  is  mercifulness,  that  them,  in  opening  their  under- 

thou   mayest    be   feared.'     No  standings,  renewing  their  wills, 

man  will  ever  reverently  fear  affections  and  faculties,  for  giv- 

God,  but  he  that  trusteth  that  ing  spiritual  obedience  to  his 

God  is  merciful  unto  him:  no  commands.     2.  He  gives  them 

"man  will  willingly  prepare  him-  saving  faith,  by  making  them, 

self  to  the  keeping  of  the  law,  in  the  sense  of  deserved  condemn 

but  he  that  is  persuaded  that  nation,  to  give  their    consent 

his  services  please  him  :  which  heartily  to  the  covenant  of  grace, 

tenderness    in   pardoning   and  and  to  embrace  Jesus  Christ  un- 

bearing  with  faults,  is  a  sign  of  feignedly.     3.  He  gives  them 

fatherly  favour.     Which  is  also  repentance,    by   making  them 

■showed  by   that  exhortation  of  with  godly  sorrow,  in  the  ha- 

Hosea,  Hos.  vi.  2.  '  Come,  let  tred  of  sin  and  love  of  right- 

us  return  to  the  Lord,  because  eousness,  turn  from  all  iniquity* 

he  hath  plucked  us,  and  he  will  to  serve  God." 

heal  us  :   he  hath  stricken  us,  Sum  of  Saving  Knoivledge^ 

and  he  will  cure  us."  Head  4.  in  Scot.  Con. 
Inst.  B.  3.  ch.  3.  sec.  2.  f 


*  See  note  A  at  the  end  of  this  chapter, 
f  The  Calvinists  believe,  that  in  effectually  calling  rational  beings,  whrf 
have  the  power  of  volition,  God  deals  in  a  rational  way  ;  so  that  without 
creating  volitions  immediately,  all  the  elect  are  infallibly  brought  to  hate 
iniquity  and  love  holiness.  The  divine  influences  operate  upon  the  man, 
who  is  to  be  called  into  God's  marvellous  light,  through  the  instrumentality 
of  appropriate  means.  These  means  of  effectual  calling,  are  denominated 
means  of  grace.  For  a  description  of  these,  see  at  the  end  of  tliis  chap- 
ter. Note  B. 


HOPKINSIANISM. 


137 


TiOPKINS, 


AND 


©THERS. 


It  is  the  design  of  the  preach- 
ing of  the  gospel  to  show  sin- 
ners the  duty  of  immediate  and 
perfect  holiness ;  to  convince 
them  of  their  great  wickedness ; 
and  teach  them  what  they  must 
really  do,  by  their  own  volunta* 
ry  act.  Being  acted  upon^  they 
must  exercise  disinterested 
love,  repentance  and  faith,  or 
perish.  "  And  when  men  en- 
joy the  gospel,  God  opens  the 
hearts  of  whom  he  pleases." 
In  view  of  gospel  truths,  God 
creates  holy  exercises  of  re- 
pentance an4  faith,  in  some  who 
coM/rf,  but  otherwise  never 
would  believe  and  obey. 

Syat.  Vol.  2.  Part  2.  ch.  4. 
aec.  9. 

"  The  divine  operation  in 
regeneration,  of  which  the  new 
heart  is  the  effect,  is  immediate^ 
or  it  is  not  wrought  by  the  en- 
ergy of  any  means  as  a  cause  of 
it  ;  but  by  the  immediate  power 
and  energy  of  the  Holy  Spirit. 
It  is  called  a  creation,  and  the 
divine  agency  in  it,  is  as  much 
without  a  medium^  as  in  crea- 
ting aomething  from  nothing. 
Men  are  not  regenerated,  in 
the  sense  in  which  we  are  now 
considering  regeneration,  by 
light  or  th»  word  of  God  " 

Syst.  Vol.  \.fi.  536. 


"  Some  suppose,  that  there  arc 
various  ways,  in  which  God  can 
make  sinners  willing  to  be  sa- 
ved, without  any  immediate 
operation  upon  their  hearts. 
But  it  appears  from  fact,  that 
this  is  the  only  way,  in  which 
even  omnipotence  can  bring 
them  to  a  cordial  compliancer 
with  the  gospel." 

Emmonsifi.  359,  300,361  and 
362. 

"  By  common  grace,  God  in- 
vites and  commands  men  to  ac- 
cept salvation,  and  makes  them 
feel  their  obligation  to  submit 
to  the  terms  of  life.  But  by 
special  grace,  God  actually  in* 
clines  their  hearts  to  embrace 
Jesus  Christ  freely  offered  to 
them  in  the  gospel.  God  usual- 
ly exercises  common  grace  to- 
ward sinners,  long  before  he 
makes  them  the  subjects  of 
special  grace.  He  often  em- 
ploys every  mode  of  moral  sua- 
sion, a  great  while,  before  he 
puts  forth  an  act  of  his  power 
to  make  them  willing  to  be- 
saved." 

£mmons,  fi.  666. 


18 


^^S  ON  THE  APPLICATION 

NOTE  A. 

O.V  THE  APPLICATIO^r  OF  REDEMPTION. 

The  elect  sinner,  for  whose  sins  Clirist  made  satisfaction,  and 
for  whose  person  he  purchased  salvation,  is,  at  the  time  appoint- 
ed in  the  counsels  of  pccice,  apprehended  of  the  Saviour  by  the 
Holy  Spirit,  and  so  quickened  in  Christ,  that  he,  who  was  once 
dead,  embraces  the  Lord  of  glory,  for  his  righteousness  and 
strength. 

• 

According  to  the  covenant  of  grace,  Christ  takes  this  sinner, 
claiming  him  for  his  own  ransomed  property,  and  infuses,  by  his 
Spirit,  a  new,  spiritual  principle  of  life.  Christ  unites  himself 
to  the  sinner  by  his  quickening  Spirit,  and  the  sinner  unites  him- 
self by  faith  to  the  Redeemer.  This  union  is  recijirocaU  because 
the  parties  concerned  are  mutually  united;  and  sfiiritual,  because 
it  is  effected  by  the  Holy  Ghost.  It  is  also  called  mystical.,  be- 
cause it  is  an  inexplicable  fact,  which  is  asserted  in  divine  reve- 
lation: but  it  is  not  more  mysterious  than  the  union  between 
matter  and  mind  ;  between  divinity  and  humanity  in  Christ ;  or 
between  the  Father,  the  Son,  and  the  Holy  Giiost  in  one  God- 
head. 

That  the  Father,  Son,  and  Holy  Ghost  are  one  God  ;  that  two 
■Whole,  perfect,  and  distinct  natures  are  united  in  the  one  person 
Jesus  Christ ;  and  that  believers  are  members  of  Christ's  mys- 
tical body,  are  three  mysterious  facts,  to  which  God  in  the  scrip- 
tures bears  testimony.  These  three  mysterious  doctrines, 
taught  in  divine  revelation,  are  above  our  comprehension,  but 
not  contrary  to  our  reason.  They  are  the  cardinal  points  upon 
which  every  other  part  of  the  systemof  truth  depends,  and  against 
which  every  error,  in  a  greater  or  less  degree,  militates. 

Deism,  polytheism,  and  atheism,  are  directly  opposed  to  the 
first,  and  consequently  to  the  other  two.  Judaism,  Arianism, 
Sabellianism  and  Sociniunism,  are  directly  opposed  to  the  se- 
cond, and  consequently  to  the  first  and  third.     All  the  errors 


OP    REDEMPTION.  139 

and  confusion  of  doctrines  which  prevail  among  C/iriatiansy  ex- 
cepting on  the  questions  which  relate  to  the  external  order  of  the 
church,  militate  against  the  third  ;  and  if  carried  out,  consistent- 
ly, to  their  full  length,  would  also  indirectly  oppose  the  two  first 
mysteries. 

The  formation  of  the  covenant  of  grace  immediately  rests  on 
the  Trinity  ;  and  the  fulfiiment  of  the  conditions  of  that  co- 
venant on  the  hypostatical  union  ;  while  the  application  of  the 
benefits  purchased  depends  entirely  on  the  mystical  union  be- 
tween Christ  and  the  redeemed  sinner. 

Upon  these  principles  proceeds  the  arrangement  of  the  doc- 
trines in  the  Westminster  Standards.  "  The  union  which  the 
elect  have  with  Ciirist  is  the  work  of  God's  grace,  whereby  they 
are  spikitually  and  mystically,  yet  really  and  inseparably, 
joined  to  Christ  as  their  heatl  and  husband  ;  jvhich  is  done  in 
their  effectual  calling."  Larger  Cat.  Q.  66.  "  We  are  made 
partakers  of  the  redemption  purchased  by  Christ,  by  the  ef- 
fectual application  of  it  to  us  by  his  Holy  Spirit."  Shorter  Cat. 
Q.  29.  "  The  Spirit  applieth  to  us  the  redemption  purchased 
by  Christ,  by  working  faith  in  us,  and  thereby  uniting  us  to 
Christ  in  our  effectual  calling."  Shorter  Cat.  Q.  30.  See  also 
Larger  Cat.  Q.  58. 

This  doctrine  of  a  spiritual  and  mystical  union  is  explicitly 
taught  in  the  holy  scriptures.  "  1  am  the  vine,  ye  are  the  branch- 
es ;  he  that  abideth  in  me,  and  I  in  him,  the  same  bringeth  forth 
much  fruit ;  for  without  me  ye  can  do  nothing."  John  xv  5. 
"  Neither  pray  I  for  these  alone,  but  for  them  also  which  shall 
believe  on  me  through  their  word  ;  that  they  all  may  be  one  ; 
as  thou,  Father,  art  in  me,  and  I  in  thee,  that  they  also  may  be 
one  in  us."  "  And  the  giory  which  thou  gavest  me  1  have  given 
them  ;  that  they  may  be  onp,  even  as  we  are  one."  Joh7i  xvii. 
20,  21,  22.  "  We  are  members  of  his  body,  of  his  flesh,  and  of 
his  bones."  "  This  is  a  great  mystery  j  but  I  speak  concerning 
Christ  and  the  Church."     L/ih.  v.  30  and  32. 

On  this  mystical  union  it  is  important  that  every  believer 
should  insist,  because  upon  it  depends  the  whole  doctrine  of  the 


140  ON    THE    MEANS 

application  of  redemption.  Regeneration  is  one  benefit  purcha? 
sed  by  Christ,  for  the  elect  sinner,  which  is  bestowed,  in  the  or- 
der of  nature,  before  the  mystical  union  is  completed.  By  the 
gift  of  the  principle  of  faith  God  renews,  and  by  the  exercise  of 
faith  the  sinner  embraces  Christ ;  so  that  from  this  time  tlie  union 
is  formed,  and  the  believing  sinner  possesses  spiritual  life.  By 
faith  we  receive  Christ  for  our  Head,  and  by  the  pulsations  of  his 
heart  the  currents  of  life  flow  to  the  remotest  members  of  his 
body.  He  is  not  only  our  righteousness,  but  our  life :  not  only 
the  ivat/f  and  the  truth,  but  the  spiritual  source  of  all  holy  acti- 
vity. The  mystical  union  is  the  foundation  of  our  justificationj 
adoption,  sanctification  and  exaltation  to  heaven.  In  Christ  alone 
can  wc  be  pardoned,  accepted,  purified,  and  made  heirs  of  the 
blessedness  of  the  Redeemer's  kingdom^ 

This  is  the  Qreed  of  the  whole  Presbyterian  church.  In  addi- 
tion to  the  parts  of  our  standards  already  quoted,  let  any  one 
consult  the  10th  chapter  pf  the  Confession,  and  the  69th  ques- 
tion of  the  Larger  Catechism.  Not  one  doubt  of  the  Calvinism 
of  our  creed  will  then  remain.  This  bond  of  ecclesiastical  union 
should  be  preserved  inviolate. 


•««^^%« 


NOTE  B, 

ojv'  2w£  meaj^s  of  grace,  accorbljyg  to  tjje 
calvijyistic  system 

Some  philosophical  divines  utterly  reject  the  idea  of  means  of 
grace.  But  we  read  in  the  holy  scriptures  of  a  sfiace/or  refient- 
fmce,*  of  an  accepted  time,  and  of  the  day  of  salvation.^  Why 
then  may  we  not  speak  of  a  day  of  grace  ? 

The  scriptures  speak  of  knowing  the  grace  of  God,:|  and  of 
the  bestowment,^  dtsfiensation,\\  and  reception,^  of  the  grace  of 

f  Jlev.  ii.  21.        t  2  Cor.  vi.  2.        t  Colos.  i.  6.        §  2  Cor-  viii.  1. 
fl'  Eph.  iii.  2-        II  2  Cor.  vi.  %. 


OF    GRACE.  141 

God.     T<hese  expressions  seem  to  imply,  that  there  are  means 
of  knowing,  dispensing  and  receiving. 

By  the  word  grace  the  scriptures  convey  the  idea  of  favour, 
freely  bestowed  on  one  who  deserves  no  kindness.  In  Rom.  xi. 
5,  6.  it  is  said,  "  there  is  a  remnant  according  to  the  election  of 
grace.  And  if  by  grace,  then  it  is  no  more  of  works  ;  otherwise 
grace  is  no  more  grace.  But  if  it  be  of  works,  then  it  is  no  more 
grace  ;  otherwise  work  is  no  more  work."  Here  grace  is  di- 
rectly opposed  to  every  thing  merited  by  works  of  righteous- 
ness, performed  by  him,  who  is  the  object  of  favour.  The  man 
who  merits  favour  by  obedience,  repentance,  or  any  other  good 
•work,  may  claim  it  as  justice :  but  kindness  manifested  to  one 
who  has  done  nothing  to  deserve  it,  is  grace.  The  gracb  of 
God,  in  thb  extensive  sense,  is  bestowed,  in  a  greater  or  less  de- 
gree, on  all  men  ;  for  they  have  enjoyments  which  they  do  not 
deserve  ;  bat  he  gives  to  his  people  only  "  the  grace  of  God 
which  bringeth  salvation"*  Through  this  grace  they  obtain  the 
pardon  of  their  sins,  and  acceptance  of  their  persons.  By  the 
grace,  therefore,  of  vvhich  the  believer  is  the  subject,  is  intended 
that  favour  which  saves  a  rebel  from  the  miserable  effects  of  his 
o>vn  sin,  from  the  punishment  of  hell,  and  introduces  him,  as  a 
justified  person,  to  tiie  happiness  of  heaven- 
Analogy  wouldlead  us  to  suppose  that  this  salvation,  which  is 
of  grace,  is  accomplished  by  appropriate  means  :  for  eveky 
OTHEH  DIVINE  DISPENSATION,  with  which  man  is  acquainted,  is 
characterized  by  the  use  of  means.  In  the  creation  of  Adam, 
Jehovah  made  use  of  red  earth,  for  the  formation  of  his  animal 
frame  ;  and  by  means  of  breathing  into  his  nostrils  the  breath 
of  life,  produced  a  living  soul.  When  Eve  was  to  be  produced, 
means  were  again  used  ;  for  God  brought  a  deep  sleep  upon 
Adam,  and  from  one  of  his  ribs  made  woman  The  use  of  means, 
in  the  creation  of  our  first  parents,  was  calculated  to  convey  im- 
portant instruction  to  their  descendants,  who  were  to  live  an 
animal  and  a  spiritual  life,  through  some  appropriate  instru- 
mental agency.     After  the  creation  of  the  first  pair,  means  were 


"  Tit.  U.  II., 


142  ON  THE  3IEANS 

used  for  their  presei*vation.  In  God  they  were  to  live,  move, 
and  have  their  being  ;  but  not  without  the  instrumentality  of 
light,  heat,  air,  water,  food,  respiration,  the  circulation  of  the 
blood,  nervous  agency,  muscular  force,  and  the  voluntary,  or  in- 
voluntary exercise  of  numerous  animal  functions. 

They  were  to  be  instructed.  For  this  purpose  the  Creator 
gave  them  the  organs  of  sensation.  He  furnished  objects  as  a 
sort  of  alphabet,  and  taught  them  to  read  in  the  opening  volume 
of  nature.  In  teaching,  he  was  pleased  to  use  means.  He  cau- 
sed the  sun,  moon  and  stars  to  shine  upon  their  organs  of  vision, 
and  thus  taught  them  to  think  of  these  heavenly  luminaries,  and, 
by  beholding  the  greater  or  the  less  light,  to  distinguish  be- 
tween days  and  nights,  seasons  and  years.  God  appeared  in 
some  visible  form,  and  made  audible,  articulate  sounds ;  so  that 
he  affected  by  these  means,  the  eyes  and  ears  of  our  progenitors, 
and  through  them  supplied  their  souls  with  knowledge.  Ha- 
ving conveyed  ideas  to  their  minds,  or  having  taught  them  to 
think  of  external  objects,  he  taught  them  also  to  remember, 
compare,  combine,  and  abstract  their  thoughts  ;  and  thus,  by  the 
use  of  their  mental  powers,  to  advance  in  human  wisdom. 

Men  were  to  communicate  theirthonghts  to  their  companions. 
For  this  purpose  God  has  given  expression  of  countenance,  the 
power  of  gesticulation,  of  speech,  of  representation  by  symbols 
and  images,  besides  the  ability  of  attaching  definite  ideas  to  ar- 
bitrary characters. 

We  may  trace  the  history  of  man  from  Adam  to  the  present 
day,  and  we  shall  find,  that  God  has  used  means  in  relation  to  his 
creatures  ;  and  that  the  whole  system  of  intercourse  between 
man  and  all  other  beings  is  a  system  of  means. 

There  were  means  of  creation,  preservation,  government,  re- 
velation, thought,  feeling,  conversation  and  action,  from  the  be- 
ginning. The  connexion  which  God  has  established  between, 
cause  and  effect  in  the  natural  world,  affords  presumptive  evi- 
dence, that  instrumental  agency  is  an  universal  principle  of 
divine  proceeding  in  the  moral  world.  Why  are  we  to  suppose, 
that  in  grace  alone,  means  are  rejected  ? 


OP    GllACE.  143 

The  love  of  God  for  fallen  men,  is  sometimes  called  grace. 
This  love  was  in  the  heart  of  God  from  everlasting  ages,  for 
"  God  is  love."  This  grace  was  the  originating  cause  of  that 
grace  which  a  sinner  receives  ;  and  the  eternal  source  of  all  the 
means  by  which  that  favour  was  procured,  and  is  actually  com- 
municated to  the  rebel.  The  divine  disposition  to  save  was  in 
no  sense  firocured  ;  but  the  actual  remission  of  sin,  and  the  justi- 
fication of  "  the  ungodly,"  certainly  was  purchased  by  costly- 
means.  This  remission  and  justification  constitute  the  gift  of 
fife,  which  the  believer  receives.^  and  which  is  called  ^race.  "  Re- 
ceive not  the  grace  of  God  in  vain."*  It  is  as  proper,  therefore, 
to  speak  of  the  means  of  grace,  as  of  the  means  of  salvation^  for 
grace  is  that  favour  which  God  bestows  upon  the  sinner,  in  the 
very  act  of  saving  liim. 

This  grace,  or  this  salvation,  was  obtained  through  the  incar- 
nation, obedience,  and  sufferings  of  the  Son  of  God.  "  God  so 
loved  the  world" — here  is  the  moving  cause — "  that  he  gave  his 
only  begotten  Son  "  Here  is  the  provision  of  means,  by  which 
is  to  be  purchased  this  favour,  "  that  whosoever  believcth  in 
him  should  not  perish,  but  have  everlasting  life."  By  taking 
upon  himself  numanity,  Jesus  was  "  made  perfect,"!  as  a  Re- 
deemer, that  he  might  become  the  author  of  eternal  salvation. 
To  procure  the  bestowment  of  pardon,  "  God  was  manifest  in 
the  flesh. "^  Josus  Chribt  is  the  great  mediatorial  agent  between 
Jehovah  and  his  guilty  people.  The  grace  which  is  bestowed 
upon  the  transgressor,  is  a  gift  purchased  by  his  precious  blood. 
H'.nce  we  read  of  "  the  grace  of  God,  which  is  given  you  by 
Jesus  Christ  ;"§  of"  the  grace  that  is  in  Christ  Jesus,"||  and  of 
God,  "  in  Christ  reconciling  the  world  unto  himself."1[  "  Grace 
and  truth  came  by  Jesus  Christ,"**  and  by  him,  "  we  have  re- 
ceived the  atonement."tt  In  the  first  chapter  of  the  epistle  to 
the  Ephesians,  the  saints  are  said  to  be  blessed,  with  all  spiritual 
blessings  in  heavenly  places,  in  or  through  Christ :  to  be  chosen 
in  Him  :  to  have  been  predestinated  to  the  adoption  of  children 
fiy  Jeaua  Christ;  and  to  have  the  forgiveness  of  sins,  termina- 


•  2  Cor.  vi.  1.        t  Heb.  v.  9.       *  1  Tim.  iii.  16.       §  1  Cor.  i.  4- 
II  2  Tim,  ii.  1.    IF  2  Cor.  v.  19.    •»  John  i.  17.     ft  Koip.  v.  11. 


144  ON    THE    MEAN^ 

ting  in  complete  redemption,  through  his  blood.  In  the  four- 
teenth verse  of  the  same  chapter,  we  read  of  the  salvation  of  the 
saints,  as  "  the  redemption  of  the  purchased  possession." 

When  we  speak  of  a  purchase.,  a  firice  is  presupposed. 
Hence  the  apostle  Paul  says,  to  justified  persons,  "  ye  are 
bought  with  a  price."*  We  can  be  justified  and  have  peace 
with  God,  only  "  through  our  Lord  Jesus  Christ."t  The  whole 
spiritual  church,  "  he  hath  purchased  with  his  own  blood. ":J  It 
is  God,  who  is  rich  in  mercy,  who  quickens  us,  on  account  of  the 
great  love  wherewith  he  loved  us,  even  when  we  were  dead 
in  sins ;  bdt  then,  he  quickens  us  not,  except  it  be  "  together 
with  Christ ;"  that  being  raised  together,  and  made  to  sit 
together  in  heavenly  places,  in  Christ  Jobus,  He  may  show,  in 
the  ages  to  come,  the  exceeding  riches  of  his  grace,  in  his 
kindness  towards  us  through  Christ  Jesus  §  "  We  are  his 
workmanship,  created  in  Christ  Jesus."|| 

The  whole  gospel  is  a  revelation  of  the  grace  of  God,  and  a 
history  of  the  means  by  which  that  grace  was  procured,  and 
is  now  made  effectual  to  the  salvation  of  purchased  rebels.  The 
means  are  such,  in  their  magnificence,  as  the  glorious  work 
required.  Whatever  diiference  of  opinion  may  exist  concern- 
ing the  nature  and  extent  of  the  atonement,  no  professor  of  the 
religion  of  Christ  will  deny,  that  the  incarnation  of  the  Divinity, 
the  obedience,  suffering,  death,  resurrection,  exaltation  and  in- 
tercession of  the  Messiah,  are  the  means,  by  which  all  the  grace, 
which  guilty  man  receives  in  this  life  and  the  future,  was  in 
some  manner  procured.  It  is  established,  therefore,  that,  in  one 
sense  at  least,  it  is  scriptural  to  affirm  the  existence  of  means  of 
grace. 

Favour,  however,  purchased  and  reserved  in  store,  is  of  no 
use  ijntil  it  is  conveyed  to  the  persons  for  whom  it  is  designed. 
The  grace  of  God,  as  it  respects  the  sinner,  is  nothing,  except 
it  be  dispensed  to  him,  and  received  by  him. 


•  1  Cor.  vi.  20.  and  vii.  23.  \  Rom.  v.  1.  1:  Acts  xx.  28. 

§  Eph.  ii.  4,  5,  6,  r.  I!  Eph.  ii.  10- 


or    GRACE. 


145 


"  Jesus  Christ  having  received  gifts  of  pardon  and  peace,  for  a 
«  peculiar,"  or,  as  we  read  in  the  margin  of  some  bibles,  for 
a  "  purchdsed  people,"*  is  pleased,  in  the  use  of  suitable  means, 
to  bestow  them,  so  that  of  his  fulness  they  uU  receive  "  grace  for 
gruce."t  He  causes  his  redeemed  ones  to  accept  of  the 
redemption,  which  he  has  procured  by  his  sacrifice  of  him- 
self Should  any  one  demand,  "  by  what  means  is  the  grace  of 
God  communicated  to  the  sinner  ?"  an  answer  may  be  given, 
in  one  short  sentence  *'  By  grace  are  ye  saved,  through  faith."X 
It  is  by  the  gift  of  justification,  that  an  unjust  or  ungodly  person 
is  saved.  This  is  the' grace  which  God  gives  him,  and  which  he 
embraces,  through  the  instrumentality  of  faith.  Christ  is  made 
of  God,  "  unto  us  wisdom,  and  righteousness,  and  sanctification, 
and  redemption,"  through  faith  in  his  name.  Therefore  it 
is  said,  "  he  who  believeth,  and  is  baptized,  shall  be  saved."||  It 
is  "by  faith,"  that  Christ  dwells  in  <mr  hcarts.§  "All  l\ave 
sinned  and  come  short  of  the  gloiy  of  God,"  and  must  be  ever- 
lastingly accursed,  except  they  be  justified  by  some  vicarious 
righteousness.  God  is  gracious,  and  therefore  provided  a 
Saviour,  who  obeyed  and  suffered  in  the  sinner's  place  ;  so  that 
now,  "  it  is  God  that  justifieth,"  in  consequence  of  the  atone- 
ment by  Jesus,  which  is  the  meritorious-,  not  the  originating 
cause.  Hence  we  read  of  "  being  justified  freely  by  his  grace, 
through  the  redemption  that  is  in  Christ  Jesus;  whom  God  hath 
set  forth  to  be  a  propitiation  through  faith  in  his  blood."  It 
is  through  faith  alone,  that  Christ  becomes  effectually  the  Sa- 
viour of  any  transgressor.  The  faith  in  question,  is  that  by 
which  we  receive  the  gift  of  eternal  life,  so  as  to  become,  in  the 
judgment  of  God,  one  with  Christ ;  and  which  works  by  love, 
purifies  the  heart,  and  overcomes  the  world.  It  is  such  a  belief 
of  divine  truth,  revealed  in  some  manner  to  the  understanding, 
and  made  effectual  by  the  Spirit,  as  disposes  the  sinner  to 
accept  of  Cljristfor  his  Saviour,  and  obey  the  Kuig  of  Zion  as 
his  Sovereign.  This  is  the  gift  of  God :  for,  "  by  grace  are  ye 
saved,  through  faith  j  and  that  not  of  yourselves ;  it  is  the  gift 
of  God."1I 


•  1  Pet.  ii.  9.  t  'o''"  »•  IS-  *  ^P^-  "•  8- 

n  Msu-k  XYU  16.  §  £pu.  iu.  17.  H  £ph.  il.  8. 

19 


l4S»  ON   TUi:   MEANS 

Havingf  ascertained,  that  the  grace  of  God  is  gifted  to  tlie  sin- 
ner through  faith,  and  being  taught  that  this  faith  is  itseif  a  gif^ 
•wc  come  to  the  inquiry, 

By  what  means  is  faith  produced  ? 

How  does  God  communicate  that  faith,  Avhich  is  the  grand 
rtiedium  by  which  the  rebel  becomes  actually  interested  in  the 
grace  of  God,  purchased  for  him  by  Jesus  Christ  ? 

.   Christ  not  only  purchased  grace  for  men,  but  the  jneans 
of  conveying  it  to  them  through  faith,  and  the  means  of  produ- 
cing that  faith.     On   this  subject,   Paul   says,  "  Who  then   is 
Paul,  and  who  is  Apollos,  but  ministers  hy  ivhom  ye  believedf 
even  as  the  Lord  gave  to  every  man  ?  I  have  fUanted.,  Apollos 
ivatered.,  but  God  gave   the  increase.     Now  he   that  planteth, 
and  be  that  watereth  are  one ;  and  every  man  shall  receive 
his  own  reward,  according  to  his  own  labour.     For  we  are 
labourers    tog-ether   with    God :    ye    are  God's    husbandry ;    ye 
are  God's   building.      According  to  the   grace   of  God   which 
is  given  unto  me,  as  a  ivise  master  builder  I  have  laid  the  foun- 
dation^ and  another  buildeth  thereon."*     Paul,  certainly,  was  an 
advocate  for  the  means  of  grace,  who,  while  he  laboured,  gave 
God  the  glory.     He  speaks  of  gospel  ministers  as  instrumental 
-agents,    by   wTiom   God    brought   the   Corinthian   christians   to 
the  possession  of    the    "  saving  grace  of    faith."     The  word 
of  God  is  compared  to  seed.,  which  must  first  be  filanted,  and  wa~ 
icredy  before  it  will  be  caused,  by  divine  influences,  to  grow.    "  I 
have  planted  "     Paul  had  scattered  divine  truth,  like  seed,  upon, 
the  minds  of  sinners.     He  had  gained  their  attention,  and  taught 
them  the  principles  of  Christianity.    "  Apollos  watered."     Thus 
a  second  agent  was  used  by  the  Spirit,  to  perpetuate  the  in- 
fluence of    that  truth  which    ^aul  disseminated.      Then  God 
made  the  truth  effectual.     The   glorious  personage   here  re- 
presented to  be  the  author  of  spiritual  life  is  the  Holy  Ghost. 
By  his  own  blood,  Christ  purchased  a  right  to  send  the  Spirit,  to 
\fovk  faith  in  his  redeemed  people.      "  It  is  the   Spirit  that 


1  Cor.  iii.  5—11. 


OP   GRACE.  147 

fjHiickeneih,"*  the  Holy  Ghost,  who  teaches,  and  dwells  in 
the  believer  ;t  the  Spirit,  who  takes  of  the  things  of  Christ  and 
shows  them  to  us,  who  creates  us  in  Christ  Jesus;  who  leads 
the  sons  of  God,  through  progressive  sunctification  to  peace, 
joy,  triumph  and  glory.  "  That  which  is  born  of  the  Spirit,  is 
spirit. "t  The  gift  of  spiritual  life  is  compared  by  Paul  to 
the  bestowment  of  vegetable  life.  "God  gave  the  increase,"- 
or  the  "  Holy  Spirit  made  to  grow  the  word  of  life  in  the  human 
heart."  This  mode  of  speaking  is  warranted  by  high  authority. 
«  Behold,"  said  the  Divine  Teacher,  "  a  sower  went  out  to 
sow  bis  seed  :  and  as  he  sowed,  some  fell  by  the  waij  side"  or  in 
the  fiat/i-ivay,  "  and  it  was  trodden  down,  and  the  fowls  of  the 
air  devoured  it.  And  some  fell  upon  a  rock ;  and  as  soon 
as  it  was  sprung  up  it  withered  away,  because  it  lacked 
moisture.  And  some  fell  among  thorns,  and  the  thorns  sprant^ 
up  with  it,  and  choked  it.  And  other  fell  on  good  ground,  and 
sprang  up,  and  bare  fruit  an  hundred  fold."  "  Now  the  parable 
is  this :  The  seed  is  the  word  of  God."||  Every  man,  who 
diffuses,  in  any  manner*  the  word  of  God,  is  a  sower,  under  the 
providential  government  of  the  Holy  Spirit.  The  hearts  of 
men  are  compared  to  ground  continually  beaten  with  the  foot, 
and  lo  rocky,  thorny,  or  good  soil. 

All  that  soil  on  which  the  word  of  God  is  to  be  sown  and 
flourish,  is,  in  its  original  state,  hard,  thorny,  and  unfruitful, 
except  in  noxious  pknts.  Before  it  can  receive,  retain,  and 
cherish  the  seed,  it  must  be  prepared  by  the  labours  of  God's 
husbandmen.  Hence  the  scriptures  speak  of  a  preparatory 
work,  which  is  not  improperly  denominated  divine  culture. 

"  Thus  saith  the  Lord  to  the  men  of  Judah  and  Jerusalem, 
break  up  your  fallow  ground,  and  sow  not  among  thorns. "§  In 
the  tenth  chapter  of  Hosea  we  read,  "  O  Israel,  thou  hast 
sinned."  "  Ye  have  plowed  wickedness,  ye  have  rejiped 
iniquity."  "  Sow  to  yourselves  in  righteousness,  reap  mercy. 
Break  u/i  your  fallow  ground  for  it  is  time  to  seek  the  Lord." 
Fadow  ground  is  that  which  has  been  long  unoccupied,  and  un-t 


*  John  vi.  63.        f.  1  Cor.  ii.  13.  and  ill.  16.        t  Johu  ul  6; 
H  Luke  vUi.  5— It.  §  Jer.  iv.  3. 


148  ON  THE  means' 

fruitful,  except  in  the  spontaneous  production  of  weeds.  Some- 
times, that  is  called  fallow  ground,  which  has  been  once  plowed, 
but  is  not  yet  prepared  for  seed,  and  consequently  brings  forth 
neither  grass  nor  grain.  The  spiritual  meaning  of  the  command 
is,  that  we  should  prepare  the  hearts  of  men,  which  now  are 
unfruitful,  for  the  reception  of  the  word  of  God,  and  the  produc- 
tion of  the  fruits  of  faith.  If  they  have  been  already  once 
plowed^  or  excited,  we  are  to  plow  them  again,  that  they  may  be- 
come mellow:  then  we  are  to  cast  in  the  seed  of  gospel  truth,  and 
water  it,  humbly  depending  on  God  to  bless  our  exertions,  and 
make  his  own  word  productive  of  hoiiuess. 

The  grand  instrument  used  by  God  to  break  up  the  fallow 
ground  of  the  human  heart  is  th  .  law.  This  exhibits  the  truth, 
in  relation  to  man's  obligations,  character,  condemnation,  and  ex- 
posure to  everlasting  punishment. 

That  divine  truth,  and  particularly  that  part  of  i«,  whicU 
relates  to  the  law,  in  distinction  from  the  gospel,  ib  the  principal 
instrument  of  breaking  up  the  fallow  ground,  and  preparing  the 
heart  for  the  rtccption  of  the  seed  of  faith,  will  appear  from 
many  passages  of  the  word  of  God.  Chris;  prays  for  all,  who 
shall  be  saved,  saying,  "  sanctify  them  through  thy  truth  ;  thy 
word  is  truth  :"  and  adds,  "  for  their  sakes  I  sanctify  myself,  that 
they  also  might  be  sanctified  through  the  truth."  John  xvii. 
17 — 19.  Now  if  the  whole  of  sanctification,  including  its 
commencement,  which  is  regeneration,  is  effected  by  the  Spirit 
through  the  truths  it  is  reasonable  to  suppose  that  conviction^  and 
"What  Calvin  calls,  the  preparatory  ivork  of  faithfi's,  accomplished 
by  the  same  means.  "  The  commandment  is  a  lamp,  and  the  law 
is  light ;  and  reproofs  of  instruction  are  the  way  of  life."  Frov. 
vi.  23.  The  law  is  said,  {Gal.  iii.  24.)  to  be  "  our  schoolmas- 
ter to  bring  us  unto  Christ,  that  we  might  be  justified  by  faith." 
Before  we  can  have  saving  faith  in  Christ,  we  must  be  convinced 
of  sin  ;  because,  until  we  feel  that  we  are  helpless  sinners, 
we  shall  not  look  to  the  Saviour  for  deliverance.  It  is  by 
the  law  that  we  are  so  convinced  as  to  become  <'  poor  in  spirit." 
"  By  the  law  is  the  knowledge  of  sin."  Rom,  iii.  20.  "  I  had  not 
known  sin  but  by  the  law  :  for  I  had  not  known  lust,  except  the 
law  had  said,  thou  shalt  not  covet."     "  I  was  alive  without 


OF    GRACE.  149 

the  law  once  ;  but  when  the  commandment  came,  sin  revi- 
ved, and  I  died." 

This  is  preparatory  to  the  commencement  of  the  life  of  faith. 
We  must  be  slain  by  the  /aw,  in  order  that  vve  may  be  made  alive 
by  the  gonfiel.  "  The  luw  of  the  Lord  is  perfect,  converttJig-  the 
»oul :  the  testimony  of  the  Lord  is  sure,  making  wise  the  sim- 
ple : — ^the  commandment  of  the  Lord  is  pure,  enlightening  the 
eyes."     Ps.  xix.  7,  8. 

Peter  represents  ^"aco  aii  I  pear.e  to  be  given  to  sinners, 'ij'* 
"  through  the  knowledge  of  God,  and  of  Jesus  our  Lord."  2r 
Pet.  {.2.  He  considers  alsoj  that  men  escape  the  pollutions  of 
the  world,  through  the  instrumental  agency  of  the  same  know- 
ledge. 2  Pet. 11.20.  Our  Lord  hud  previously  tautjht  the  same 
doctrine,  when  he  said,  John  xvii.  3.  "  this  is  life  etenicd,  that 
ihey  mi^lxt  know  thee^  the  only  true  God,  and  Jesus  Christ." 
When  the  heart  is  prepared,  through  that  fear  which  is  the 
beginning  of  wisdom,  {Prov.  ix.  10.)  then  God  sends  his  gosfiel  to 
the  sinner,  through  an  enlightened  mind,  into  the  affections. 
This,  according  to  Calvin,  is  the  use  of  the  law  and  the  gospel^ 
in  the  restoration  of  fallen  man.  In  the  application  of  these 
it  pleases  the  Holy  Spirit  to  make  use  of  that  human  instrumen- 
tality, which  is  in  itself  im/iotence,  but  which,  m  his  hands,  is 
Tuighty.  Feeble  men  are  commanded  to  speak  the  word  of  God 
faithfully  ;  and  concerning  this  same  word,  the  Lord  demands  ; 
"  is  not  my  word  like  as  a  fire,  and  like  a  hammer  that  breaketh 
the  rock  in  pieces  ?"  Jer.  xxiii.  29,  Such  is  the  power  of 
the  gospel  that  it  is  denominated,  "  the  word  of  life."  Philifi. 
ii.  16.  To  the  Corinthian  converts  Paul  says,  "as  my  beloved 
sons,  I  warn  you.  For  though  ye  have  ten  thousand  instruct- 
ors in  Christ,  yet  have  ye  not  many  fathers  ;  for  in  Christ  Jesus 
I  have  begotten  you  through  the  gosftel."  iCo?-.  iv.  15  Paul  had 
prepared  them,  through  preaching  the  law,  by  which  is  the 
knowledge  of  sin,  to  despair  of  help  from  human  aid,  and  from 
their  own  personal  righteousness.  Then  he  preached  the  right- 
eousness of  Jesus  the  substitute,  who  bare  our  sins  in  his  oWn 
body  on  the  tree,  and  God  gave  the  grace  of  faith,  which  embra- 
ces the  offered  salvation.  Paul  planted  the  gospel  seed  ;  and  af- 
terwards;  ApoUoS)  by  proclaiming  the  same  truth,  watered  it. 


\ 


150  ON    THE    MBANS 

This,  however,  would  have  been  in  vain,  had  not  the  Spirit  caus- 
ed that  very  seed,  which  was  planted  and  watered,  to  grow  :  so 
that  these  ministers  should  become  successful  "  labourers  to- 
gether with  God."  The  Lord  did  give  the  increase,  and  they 
"were,  therefore,  persons  "  by  whom,"  or  instruments  by  which, 
the  Corinthians  were  brought  to  the  saving  belief  of  the  truth. 
The  Spirit  created  these  sinners  anew  in  Christ,  but  it  was 
through  Paul  as  a  spiritual  father.  God  gave  it  to  him  and 
others,  to  enlighten  the  eyes  of  the  Gentiles,  and  bring  them  to 
the  knowledge  of  that  truth,  which  is  able  to  make  men  ivise  td 
salvation.   1  Tim.  ii  4.  and  2  Tim.  iii.  15. 

Paul  calls  Timothy  his  "  own  son  in  the  faith  ;"  and  concern- 
ing Onesimus,  a  servant,  who  had  fled  from  his  master  to  Rome, 
whom  the  apostle  had  been  the  instrument  of  converting,  he 
says  to  Philemon,  "  I  beseech  thee  for  my  son,  whom  I  have  be- 
gotten in  my  bonds  "  When  Paul  would  persuade  the  master 
to  receive  his  servant  kindly,  he  says,  "  if  he  hath  wronged  thee, 
or  oweth  thee  aught,  put  that  on  mine  account,"  and  then  deli- 
cately adds,  "  I  do  not  say  to  thee,  how  thou  owestunto  me  even 
thine  own  self  besides."  Paul  had  actually  begotten,  by  the  g;oS- 
pel,  to  spiritual  life,  Timothy,  Onesimus  and  Philemon. 

If  there  are  no  means  of  communicating  "the  grace  of  faith,'* 
why  do  we  read  of  one  sinner's  turning  another  from  the  error 
of  his  ways,  to  serve  the  living  God  I  Why  is  it  said,  "  that  he 
which  converteth  a  sinner  shall  save  a  soul  from  death,  and  shall 
hide  a  multitude  of  sins  ?"  James  v.  20.  Why  did  Paul  become 
«  all  things  to  all  men,"  but  that  he  «  might  by  all  means  save 
some  ?"  Why  do  we  find  such  a  caution  and  promise  as  are  con- 
tained in  these  words  ?  "  Take  heed  unto  thyself  and  unto  the 
doctrine  ;  continue  in  them  :  for  in  doing  this  thou  shalt  both 
save  thyself,  and  them  that  hear  thee."  1  Tim.  iv.  16.  PauJ 
informs  the  Romans,  that  he  was  ready  upon  all  occasions  to 
preach  the  gospel,  because  it  was  "  the  power  of  God  unto  sal- 
vation," and  because  he  desired  and  expected  "  some  fruit 
among"  his  hearers.  Rom.  i.  13,  16.  Why  is  a  "  ministry 
of  reconciliation"  appointed  for  the  church,  and  continued  in  it, 
by  divine  appointment  ?  2  Cor  v.  18.  We  are  informed,  E/ih. 
iv.   11,  12,  that    apostles,    prophets,  evangelists,   pastors  and 


t)F    CRACE.  151 

teachers  were  given  "  for  the  perfecting  of  the  saints — for 
the  edifying  of  the  body  of  Christ ;"  which  is  the  church.  Evi- 
dently, then,  there  are  means  of  grace  ;  there  are  means  by 
which  the  vineyard  of  the  Lord  is  cultivated,  and  his  "  building," 
his  temple,  erected. 

Many  other  parts  of  the  holy  scriptures  might  be  adduced,  to 

prove  that  fiurchased  ^^race  is  conveyed  from  Christ,  by  the  ofie- 

rationa  of  the  Holy  Ghost,  through  faith  ;    and  that   the  gift  of 

faith  ia  ordinarily  communicated  through  the  instrumentality  of 

truth. 

God's  people  are  made  willing,  in  this  manner,  to  embrace 
Jesus,  in  the  day  of  his  sovereign  grace  and  almighty  power, 
Man  is  enabled  to  wield  the  sword  of  the  spirit,  the  word  of  God  : 
and  the  Lord  makes  bare  the  bosom  of  his  foes,  directs  the  at- 
tack, and  makes  the  weapons  of  the  spiritual  kingdom  sharp  in 
the  hearts  of  the  King's  enemies.  Efih.  vi.  17.  and  Pa.  xlv.  5. 
The  "  word  of  God  is  quick  and  powerful,  and  sharper  than  any 
two-edged  sword,  piercing  even  to  the  dividing  asunder  of  soul 
and  spirit,  and  of  the  joints  and  marrow,  and  is  a  discerncr  of  the 
thoughts  and  intents  of  the  heart."     Heb.  iv.  12. 

Having  arrived  at  the  conclusion,  that  divine  truth  is  the  me- 
dium through  which  the  Spirit  communicates  faith,  and  thus  ef- 
fectually calls  the  heirs  of  salvation,  it  remains  to  be  exhibited, 
iy  ivhat  means  this  thuth  is  brought  into  ofieration. 

Instead  of  working  without  instruments,  in  teaching  the  truth, 
flod  invariably  adapts  them  to  his  designs.  The  knowledge  of 
God,  of  man,  of  the  law,  and  of  the  gospel,  is  to  be  conveyed  to 
the  human  mind.  It  does  not  please  Jehovah,  so  far  as  we  can 
learn,  immediately  to  create  ideas,  or  thoughts,  upon  these  sub- 
jects ;  but  he  presents  objects,  and  employs  botli  our  bodily  or- 
gans and  mental  faculties.  When  God  has  been  pleased  to  make 
an  immediate  revelation  of  any  truth,  he  has  even  then  done  it 
through  the  faculties  of  the  being,  which  were  already  in  exist- 
ence. When  "at  sundry  times,  and  in  diverse  manners,"  God 
"  spake  in  time  past"  to  the  prophets,  and  through  them  to  the 
Others,  the  Uoly  One  assumed  some  viiiible  form,  and  used  the 


152  ON    THE    MEANS 

sounds  of  a  human  voice.     His  revelations  were  through  signs, 
visions,  sounds  and  dreams. 

To  perpetuate  the  knowledge  of  saving  truth,  the  Father  of 
mercies  hits  given  mankind  the  Holy  Bible.  From  this  we  de- 
rive knowledge,  through  our  organs  of  sight,  or  of  sound. 
We  either  read  or  hear  it.  These  scriptures  we  are  to  search 
and  meditate  upon,  with  diligence  and  devotion.  Purents  are  to 
teach  them  to  their  children,  masters  to  their  pupils  and  servants, 
and  the  ministers  of  the  gospel  to  all  classes  of  men.  That  all 
may  have  access  to  the  truth,  the  scriptures  are  to  be  published 
in  all  languages,  and  spread  to  all  lands.  That  the  people  may 
be  constrained,  and  in  some  sort  compelled  to  hear  the  whole 
truth,  public  teachers  are  to  expound  the  scriptures,  and  the  mis- 
sionaries of  the  cross  are  to  preach  the  gospel  to  every  crea- 
ture. In  this  manner  will  be  ushered  in  that  glorious  day,  when 
effectual  calling  ivill  be  universal.^  and  the  knowledge  of  God 
will  cover  the  whole  earth. 

The  means  which  Jehovah  uses  to  bring  those  to  the  know- 
ledge of  the  truth,  who  shall  be  heirs  of  salvation,  are  almost  as 
numerous  as  their  peculiarities  of  character  and  situation.  Ask 
twenty  intelligent  Christians  by  what  means  God  effectutiUy 
called  them  out  of  daakness*  into  his  marvellous  light,  and  each, 
will  have  to  exhibit  something  sini^ulur,  in  the  mode  of  divine 
operation  through  the  truth.  The  Lord,  who  made  us,  knows 
every  string  which  reaches  the  human  heart,  and  his  hand  can 
touch  ten,  or  ten  thousand  of  them,  so  as  to  produce  heavenly- 
melody  in  that  soul,  which  once  resounded  only  with  infernal 
discords. 

All  those  means,  which  are  blessed  by  God,  for  the  convey- 
ance of  salutary  truth  to  the  mind,  may  be  called  means  of  grace, 
or  means  of  effectual  calling  ;  because  God  makes  use,  some- 
times of  one,  and  at  other  times  of  another,  or  of  many  in  union, 
to  work  his  pleasure  in  the  soul. 

Faith  is  t\\e  firimary^  and  truth  the  s'icondary  means  of  be- 
stowing grace.  The  means  of  conveying  truth  constitute  a  third 
order  ;  and  these  may  be  subdivided  into  three  classes. 


Of    GRACE.  153 

•The  ^rst  comprehends  those  in  which  divine  providence  is 
the  immediate  author  of  the  means,  as  well  as  of  the  gracious 
influences.  God  sends  affliction,  disappomtment,  tribulation, 
sickness,  adversity  generally,  or  prosperity,  or  some  unusual  oc 
currence,  which  he  causes  to  promote  serious  reflection.  He 
awakens  sensibility,  perhaps  by  the  death  of  a  friend,  child,  or 
partner ;  he  knocks  loudly  at  the  door  of  the  sinner's  heart ; 
forces  a  passage  for  truth,  quickens  the  conscience,  convinces  of 
sin,  slays  by  the  law,  and  then  freely  gives  faith  in  "  one  mighty 
to  save."  By  his  unusual  providences  the  Lord  often  speaks, 
sauses  the  sinner  to  hear,  and  makes  the  dead  soul  live.  ' 

The  second  class  comprehends  those  means,  which  men  use 
by  divine  appointment,  and  under  the  guidance  of  Providence 
for  the  salvation  of  their  fellow  men.  Of  this  description  are 
the  training  of  children  in  the  way  in  which  they  should  go,  fa- 
mily worship,  the  preaching  of  the  word,  the  other  public  ordi- 
nances of  the  Lord's  house,  particularly  the  administration  of 
the  sacraments,  gospel  discipline,  the  example  of  the  pious,  antl 
friendly  admonirion  All  these  may  come  under  the  general  de- 
nomination of  Jilanting  ;  and  when  seed  is,  in  this  manner,  com- 
mitted to  the  soil,  God  does  usually  give  the  increase. 

The  third  class  comprehends  all  those  means,  in  which  impen^ 
itent  sinners,  either  from  the  force  of  conscience,  education, 
habit,  or  any  other  cause,  are  used  under  Providence  as  agents, 
immediately  acting  upon  themselves.  It  is  not  pretended,  that 
God  requires  any  thing  short  of  immediate  and  perfect  holiness, 
or  that  the  unrenewed  sinner  serves  God  by  the  use  of  these 
means;  for  his  heart  is  unsubdued,  and  there  is  not  found  owe 
good  thing  towards  the  Lord  God  of  Israel,  in  any  part  of  him. 
Still,  we  affirm  that  God,  who  brings  good  out  of  evil,  through 
the  sovereign  grace  of  the  Lord  Jesus  Christ,  often  causes  sin- 
ners, essentially  and  everlastingly  to  serve  themselves.  What 
they  perform  from  no  good  motive  is  often  converted,  by  the  Ho- 
ly Spirit,  to  their  saving  benefit. 

The  second  and  third  classes  of  subordinate  means  arc  not  un- 
frequcntly  caused  to  co-operate.  The  parent  trains  his  child, 
and  from  filial  affection,  na/e^ra/ but  not /lo/?/,  the  child  consents 

2<? 


154  ON  THE    MEATVS 

to  be  trained  ;  and  the  Spirit  of  the  Lord  operates  through  this 
eoncurrence  of  means,  so  that  when  the  child  is  old,  he  departs' 
not  from  the  way  of  wisdom. 

A  master  reads  the  word  of  God.  In  obedience  to  command, 
©r  from  a  conviction  of  decorum,  his  servant  attends,  and  God 
sets  home  to  his  heart  the  words  of  life. 

A  gay,  thoughtless  youth,  is  instigated  by  advice,  curiosity,  or 
the  insufferable  fatigue  of  doing  nothing,  to  frequent  the  house 
of  God.  His  attention  is  first  gained  by  the  eloquence,  logic, 
zeal,  or  manifest  sincerity  of  the  preacher.  Christ  is  preached, 
and  the  doctrine  of  Christ  crucified,  induces  a  spirit  of  inquiry. 
The  rebel  begins  to  consider  his  way,  {Hag.  i  7.)  and  his  latter 
end.  Deut.  xxxii.  29.  The  law  performs  its  appropriate  woik, 
and  the  gospel  becomes  unto  him  the  power  of  God  unto  saiva- 
tion.  The  ordinance  of  baptism  is  administered,  and  another 
sinner,  who  came  to  please  a  pious  parent,  is  taught  of  God 
that  he  needs  to  be  washed  in  the  fountain  set  open  for  Juuah 
and  Jerusalem.  Prayer  is  offered.  An  impenitent  person  makes 
an  attempt  to  pray  ;  and  is  for  the  first  time  convuiced,  that  his 
heart  is  not  right  with  God.  The  knowledge  of  this  truth  is  in* 
strumental  in  preparing  the  way  for  the  reception  of  the  gilt  of 
faith.  The  Lord's  supper  is  celebrated.  An  impenitent  sinner 
sees  an  acquaintance,  a  father,  a  mother, a  child,  a.  partner, seated 
at  the  sacramental  table,  and  is  constrained  by  the  Spirit  of  the 
Lord  to  ask,  even  to  the  salvation  of  his  soul,  "  why  should  not  I 
become  a  guest  ?" 

A  believer  exhibits  in  his  life  the  excellency  of  Christianity; 
an  unbeliever  takes  knowledge  of  him  that  he  has  been  with  Je- 
sus ;  and  looking  upon  the  image  of  the  Son  of  God,  is  chan- 
ged through  the  knowledge  of  God,  into  the  same  likeness. 

One  newly  converted  lisps  the  praises  of  Jesus.  An  uncon- 
verted friend  listens,  and  exclaims,  "  once  it  was  otherwise  !  I 
heard  h  usphemy  :  now  I  hear  ascriptions  of  glory  to  Christ. 
Whence  this  change  ?  There  must  be  a  power  in  the  gospel  ;  a 
reality  in  Chrisiiauity."     Aii«in  he  listens,  catches  the  tones ; 


OP   GRACB,  155 

the  cords  of  his  tongue  are  loosened,  and  he  in  turn,  is  taught  to 
speak  for  God,  and  say,  "  worthy  is  the  Lamb,  who  was  slain." 

Through  such  means  God  has  already  effectually  called  mul- 
titudes into  his  kingdom.  By  such  feeble  instrumentality  he 
has  caused  his  grace  to  extend  from  heart  to  heart,  from  house  to 
house,  and  from  land  to  land. 

From  this  exhibition  of  the  means  of  grace,  all  the  children  of 
God  should  take  encouragement  to  plant  and  water  the  seed;,  of 
truth.  Use  the  worJ  of  God  like  an  instrument  to  breuk  the 
rooky  heart.  Cultivate  the  Lord's  vineyard  If  any  "  fi^-trce' 
has  been  unfruitful  for  many  years,  **  dig  about  it"  once  more, 
and  possio  y  it  may  abundantly  reward  you  for  all  your  labour. 
*'  He  thdt  observeth  the  wind  shall  not  sow  ;  and  he  that  regiird- 
eth  the  clou  Is  shall  not  reap  "  "  In  th  •  morning  sow  thy  seed, 
and  in  the  evenini^  withhold  not  thy  hand  ;  for  thou  knowt-st  not 
Whether  shall  prosper,  either  this  or  that,  or  whether  they  both 
jhall  be  alike  good.'*     EccL  xi.  fi. 


NOTE  e. 


OJV  T//E  ARMlJfJAK  TEJ^DEJ^CY  OF  BOPKIKSIAJ^'ISM. 


It  has  been  often  asserted,  and  never  disproved,  that  many  of 
the  doctrines  of  Hopkinsianism  tend  directly  to  support  the 
theory  of  Arminius.  If  any  one  doubts  upon  this  subject,  let 
him  compare  Emmons  with  any  Arminian  writer,  upon  the  sub- 
ject of  original  sin,  imputation,  and  effectual  calling ;  or  regene- 
ration, by  the  change  of  exercises. 

Since  many  of  the  Eastern  divines  are  fond  of  colloquial  dis- 
cussions, it  may  not  be  improper  to  adopt  their  method,  and 
i^troducp 


^^^  ON   THE    TENDENCY 

A  DIALOGUE 


BETWEEN 

THREE  REVEREJ^D  BRETHREjX  OF  JDIFFEREJTT 
SEJVTJMEJVTS. 

"  Thank  you  !  thank  you,  brother,"  said  an  Arminian  Doctor, 
drawing  his  long  pipe  from  his  mouth,  and  putting  his  hand  on 
the  knee  of  his  friend,  the  Hopkinsian,  "  you  have  made  me  ap- 
pear orthodox  to  the  world,  for  you  vindicate  my  proscribed  sen- 
timents in  the  most  decisive  manner." 

Hojikinsian.  "  You  have  long  been  orthodox,  so  far  as  smo- 
king is  concerned." 

Arminian.  "  Yes,  yes,  you  have  given  that  severe  old  John 
of  Geneva  a  home  thrust  under  his  fifth  rib,  of  which  he  will  ne^ 
ver  recover." 

On  hearing  this  speech,  the  follower  of  Calvin  wrinkled  his 
brow,  and  emitted  two  puffs  of  smoke  with  one  breath." 

Hoji.     You  know,  man,  that  I  am  a  strict  Calvinist. 

Arm.  Far  be  it  from  mc  to  say,  that  I  know  any  such 
thing.  You  think  so  :  but,  verily  you  no  more  agree  with  Cal- 
vin than  I  do ;  for  you  affirm,  that  Adam's  sin  was  never  imputed 
to  any  one  of  his  posterity  ;  that  the  first  man  alone  was  guilty 
of  original  sin;  and  that  no  corruption  is  derived  by  natural  ge- 
neration. 

Hoji.     I  do  affirm  all  these  things  ;  but  what  then  ? 

Arm.  Why  !  you  will  I'un  your  system  a  little  further,  paral- 
lel with  mine.  You  will  grant  that  conversion  to  God,  which  is 
the  effect  of  regeneration,  consists  in  a  change  of  moral  exer- 
cises ;  and  that  God  is  as  much  the  author  of  ji  sinful  as  of  a  holy 
volition. 


y 


OF    HOl'KlNSIAKISai.  157 

Hofi.     All  this  I  teach,  both  in  public  and  private. 

Calviniat.  Therefore,  since  you  contradict  the  plain  lan- 
guage of  the  scriptures,  you  both  teach  heresy,  every  I^ord's  day. 

Arm.  Pray,  brother  Galvinist,  be  at  peace,  while  I  prove  that 
his  reverence  who  claims  your  name,  is  actually  one  of  my  fra- 
ternity. What  do  I  more  than  deny  the  doctrines  of  original  sin, 
imputation,  and — .  ? 

Hofi.  And  regeneration  and  predestination,  which  I  do  not 
deny. 

Arm.  Were  you  to  preach  from -E/zAMwns  iv.  23.  "be  re- 
newed in  the  spirit  of  your  mind,"  would  you  not  Jirst,  show 
what  is  implied  in  being  renewed  ;  secondly^  prove  that  all  men 
are  commanded  to  be  renewed  ;  and  thirdly^  establish  the  doc- 
trine, that  all  men  have  all  necessary  natural  ability  to  make 
themselves  new  creatures  in  Christ  Jesus  ? 

Hoii.  A  better  division  of  the  subject,  or  more  appropriate 
language,  I  could  not  desire.  On  the  last  Sabbath  I  handled  that 
text  precisely  in  the  manner  you  propose. 

'  Cal.  You  liandled  it  very  roughly  then  !  I  do  not  wonder  that 
your  people,  in  spite  of  all  your  Calvinism,  are  tliorough  Armin- 
ians. 

Hofi.     One  at  a  time,  if  you  please. 

Ann.  We  should  treat  that  text  in  the  same  manner.  What 
then,  is  it,  to  be  renewed  in  the  spirit  of  the  mind  ?  You  will 
say  with  me,  1  st.  That  it  does  not  imply  any  change  in  any  thing 
derived  by  birth,  or  which  God  gave  us  in  the  formation  of  our 
bodies,  or  in  the  texture  of  our  souls. 

Hoft.  So  far  as  this  I  can  certainly  proceed  with  you,  because 
6in  cannot  enter  ijito  the  90Dipos;tion  of  matter  or  spirit. 


158  ON    THE    TENDENCY 

Cal.  That  moral  depravity  may  not,  is  more  than  either  of 
you  can  prove  ;  for  men  "  are  by  nature  children  of  wrath  :"  and 
every  child  of  Adam,  is  "  wliolly  an  unclean  thing."  The  man, 
who  will  pretend  that  the  body  and  soul,  in  all  their  faculties, 
have  not  suffered  by  the  fall,  is  bound  to  prove,  that  Adam  before 
his  transgression  was  subject  to  inordinate  animal  passions,  to 
disease,  to  obscure  perceptions,  to  false  reasonings,  to  a  pervert- 
ed conscience,  and  an  uncontrolable  heart.  He  must  prove 
that  man,  in  the  image  of  God,  was  as  weak,  wretched  and  wick- 
ed, as  he  now  is  without  it. 

Arm.  Let  me  follow  the  train  of  reasoning,  which  we  have 
already  commenced.  Regeneration  does  not  imply,  2dly,  The 
implantation  of  a  new  principle,  taste,  nature,  faculty,  power,  or 
seat  of  the  affections.  So  far  as  these  are  concerned,  we  were 
made  right  at  first ;  we  were  created  beings  capable  of  intellec- 
tual and  moral  action,  and  having  the  same  naturitl  ability  for  good 
and  evil.  Man  is  able  to  reflect  upon  the  objects  of  percep'ron, 
and  act  in  view  of  motives.  He  has  the  sume  freedom  of  will 
now,  which  his  progenitor  had  in  his  first  estate.  If  this  animal 
and  rational  nature  should  be  renewed  a  thousand  times,  that 
would  not  constitute  regeneration,  so  long  as  sin  and  holiness 
consist  entirely  in  the  nature  of  volitions. 

Hofi.  I  could  not  more  clearly  state  my  own  sentiments. 
Proceed. 

Cal.  Pray  adduce  your  scripture,  gentlemen,  before  you 
charge  all  these  doctrines  to  the  Holy  Spirit. 

Arm.  "  Lo,  this  only  have  I  found,  that  God  hath  made  man 
upright "  "  I  here  is  a  spirit  in  man,  and  the  inspiration  of  the 
Almighty  giveih  him  understanding." 

Cal.  and  Hofi.  Your  quotations  are  not  to  the  purpose.  The 
first  declares  the  uprightness  of  man  before  the  apostacy  ;  and 
the  second  is  simply  a  declaration  that  God  is  the  Father  of 
spirits. 


©P   HOPKINSIANISM.  15& 

ifo//.  T  should  answer,  that  "love  is  the  fulfilling  of  the  law  ;'* 
and  since  God  requires  nothing  but  that  which  fulfils  the  law,  no 
new  principle  or  Dature  is  required,  because  love  is  an  exercise, 

Cal.  God,  indeed,  requires  good  fruits,  but  will  they  ever  be 
produced  without  the  implantation  of  their  root,  and  the  growth 
of  the  tree  which  bears  them  ?  When  love  is  required,  all  which 
is  necessarily  presupposed  in  order  to  it  is  likewise  required. 
However,  I  am  impatient  to  hear  in  what  you  twin  Arniinians 
will  make  regeneration  consist. 

jirm.  It  implies  nothing  but  a  change  in  our  moral  exercised, 
and  consequently  in  our  habits  of  feeling.  "  Be  renewed  in  the 
•pirit  of  your  mind,"  is  of  the  same  import  wifh  this  command  ; 
"  change  your  vile  dispositions."  A  good  disposition  is  the  com- 
bination of  benevolent  exercises.  An  evil  disposition  is  the  re- 
verse. He,  who  exercises  kind  affections,  is  said  to  be  a  man 
of  a  kind  disposition.  Disposition  is  sometimes  called  heart. 
Any  one,  tt^crefore,  who  has  a  right  disposition  has  a  new  heart. 

Hofi.  You  hive  become  very  much  of  a  Hopkinsian,  Sir :  for 
thus  far  1  agree  with  you. 

Cal.  You  should  rather  say,  that  you  and  all  of  your  divinity 
soUege  have  become  subtle  Anuinians. 

jlrm.  It  follows,  from  what  has  been  already  mutually  estab- 
lished, that  regeneration  implies  a  change,  not  in  any  tlnng  na- 
tural,  but  in  something  acquired ;  in  the  disposition.  The 
man,  who  has  indulged  hatred  towards  God,  must  love  his  Ma- 
ker ;  and  produce,  in  view  of  every  proper  motive,  holy  voli- 
tions. 

Hofi.  You  have  gone  too  far.  The  evil  disposition  is  neither 
native  nor  acquired.,  but  created  ;  and  because  all  natural,  or  un- 
renewed men  possess  such  a  heart,  it  may  be  termed  natural. 
Against  nothing  else,  whicn  you  have  said,  do  1  object. 

jirrn.  Your  doctrine  of  created  sin  is  an  abomination.  At 
l^resent,  however,  1  wiii  stale  the  second  general  proposition, 


160  ON    TH*E    TENDENCY 

that  all  men  are  commanded  to  be  renewed.  The  words  which 
we  have  taken  for  our  guide  in  this  discussion,  are  directly  in 
proof  of  this  statement.  Similar  passages  abound.  "  Repent 
ye,  and  believe  the  gospel."  "  Repent  and  turn  from  all  your 
transgressions  ;  so  iniquity  shall  not  be  your  ruin.  Cast  away 
fi'om  you  all  your  transgressions,  whereby  ye  have  transgressed) 
and  make  you  a  new  heai't  and  a  new  spirit."  "  Turn  yourselves 
and  live."  "  Work  out  your  own  salvation."  Sinners  are  com- 
manded by  every  divine  requirement  of  repentance,  faith,  and 
holiness,  to  be  renewed. 

Jlofi.  It  is  needless  to  multiply  arguments  upon  this  subject, 
for  no  one  will  deny  the  duty  of  being  conformed  in  our  moral 
exercises  to  the  divine  law. 

Here  the  good  lady  of  the  Hopkinsian  Doctor  interposed  with 
an  invitation  to  tea.  While  seated  in  the  parlour,  the  Calvinist 
related  several  instructive  anecdotes,  and  was  as  cheerful  as  his 
neighbour,  who  shook  his  large  white  wig,  of  monstrous  size, 
and  venerable  for  its  powder,  with  perpetual  laughter.  The 
Hopkinsian  was  not  so  lively,  because  he  was  sometimes  antici- 
pating the  end  of  the  argument ;  and  because  his  wife  would  now 
and  then,  very  indiscreetly  mingle  a  little  slander  with  the  doc- 
trine oi  fier/ectly  holy  exercises.  After  the  needful  refresh- 
ment and  relaxation,  the  three  divines  returned  to  the  study. 
Each  one  made  ready  his  metaphysical  barometer,  the  pipe,  when 
the  Arminian  resumed  the  discourse. 

"  The  third  general  firo/iosition  in  which  two  of  us  were 
agreed  was  this  ;  That  all  men  have  all  necessary  natural  ability 
to  make  themselves  neiv  creatures  in  Christ  Jesus." 

Hop.  You  are  correct  in  your  statement ;  and  the  reason  of 
the  proposition  may  be  easily  given.  It  is  unreasonable  to  re- 
quire of  any  creature  what  he  cannot  perform.  The  command- 
ments of  God  are  all  reasonable.  Therefore,  they  are  such  as 
can  be  obeyed  by  the  beings  to  v  hom  they  are  directed.  Now 
the  Lord  saith,  "  put  off  concerning  the  former  conversation, 
the  old  man,  which  is  corrupt  according  to  the  deceitful  lusts  : — 
put  on  the  new  man,  which  aftqr  God  is  created  in  righteousness 


OP    HOPKINSIANISM.  161 

And  true  holiness."     All  the  incapacity  of  the  sinner  consists  ift 
the  will.     He  ivill  not  come  to  Christ  that  he  may  have  life. 

Cal.  Pray,  does  this  incapacity  lie  in  the  nafwre  of  the  will,  or 
in  the  power  of  volition. 

Hofi.  In  neither.  It  consists  simply  in  the  act  of  the  will, 
cr  in  the  volition.  He  has  no  other  inability  than  this,  that  he 
has  no  right  volition. 

Cal.  You  affirm,  then,  that  the  imbecility  lies  not  in  the  sin- 
ner^ not  in  his  /towers  of  mind  or  will ;  but  in  the  nature  of  a 
volition^  WHICH  he  has  not.  Thus  you  say,  that  in  the  sinner 
himself,  there  is  no  kind  of  inability  to  obey  the  whole  Ikw  and 
gospel.  Do  you  not  read,  that  men  are  dead  in  trespasses  and 
sins,  and  must  be  quickened.,  or  made  alive,  before  they  have  any 
spiritual  life,  or  any  ability  to  please  God  ? 

Hofi.  Men  zxc figuratively  said  to  be  dead.,  because  they  have 
no  moral  ability.,  no  disfiosition  to  perform  the  things  required 
of  them.  "  Wherefore  he  saith,  awake,  thou  that  sleepest,  and 
arise  from  the  dead."  Those  persons,  who  are  compared  to  dry 
bones,  have  such  natural  ability  that  they  are  commanded  to  hear 
und  live. 

Jrtn.  You  have  rightly  interpreted  those  passages,  which 
have  troubled  the  Arminian  Israel. 

Cal.  You  might  with  more  propriety  say,  that  he  has  wrested 
tliem  from  their  natural  meaning.  Should  either  of  you  wish 
to  express  a  complete  destitution  of  natural,  moral,  and  every 
other  kind  of  ability,  he  could  not  do  it  more  cleaiiy,  than  by 
using  the  similitude  oi  death.  Why,  then,  will  you  pervert  the 
word  of  God  ?  You  will  next  make  heaven  and  hell  figures  of 
speech. 

Arm.  It  is  a  plain  dictate  of  common  sense,  that  an  impossi- 
bility can  never  be  a  duty.  We  may  argue,  therefore,  from  the 
nature  of  the  case,  as  well  as  from  the  divine  perfections,  that 
every  man  is  able  to  obey  his  God,  when  required  to  make  him- 
self a  new  heart.    God  does  command  all  men  to  be  renewed  j 

31 


162  oif    THE    TENDENCY 

and  if  they  absolutely  cannot,  he  is  unreasonable,  absurd,  and  iin^ 
just.  If  He  ^ave  them  a  morally  depraved  taste,  principle,  cha- 
racter, heart  or  nature,  which  they  cannot  change,  his  command- 
ments would  prove,  that  he  delighted  to  aggravate  the  misery 
which  he  had  himself  produced  It  will  not  remove  the  difficulty 
to  say,  that  God  suffered  their  progenitor  to  ruin  them,or  destroy 
their  power  of  complying  ;  for  as  they  had  nO  agency  in  the 
apostacy"  of  the  first  man,  so  they  incurred  no  guilt ;  and  a  just 
being  will  never  punish  a  person  for  experiencing  misfortune, 
which  he  was  not  aliVe  to  avoid. 

Iloft.  To  me  your  discourse  appears  reasonable ;  but  hO>v 
do  my  sentiments  support  your  system  ? 

Cal  You  would  each  of  you  do  well,  in  forming  theories, 
occasionally  to  look  into  the  Bible  ;  for  your  language  reminds 
me  of  a  young  man,  who  was  in  the  study  of  divinity,  and  was 
preparing  to  take  orders  by  reading  Pailcy,  without  even  a  New- 
Testament  in  the  house  of  his  residence.  Whether  you  will 
admit  the  scriptures  to  be  rational  or  not,  they  do  teach,  that 
mankind  being  fallen  in  their  progenitor,  derive  from  him  a  cor- 
rupted nature,  which  renders  them  evil,  and  disabled  in  relation 
to  good.  We  have  ability  and  freedom  to  evil,  and  may  there- 
fore justly  be  punished.  But  if  we  obey  in  any  one  instance,  the 
ability  and  will  are  to  be  ascribed  to  grace.  By  our  imbecility, 
ignorance  and  obstinacy,  we  are  shut  up  to  the  necessity  of  ac- 
cepting life,  even  the  whole  spiritual  life,  from  its  first  princi- 
ple to  its  last  exercise,  as  the  gift  of  God,  through  Jesus 
Christ. 

Hofi.  That  salvation  is  of  grace  I  teach  ;  because  God  in  mer- 
cy niakes  us  ivillivg  to  do,  wiiat  we  were  able^  but  not  inclined  t» 
perform^ 

Arm.  You  have  so  far  harmonized  with  me,  my  brother  flop- 
kinsian,  that  now  I  feel  some  reluctance  in  opposhig  you.  Your 
weapons  however  must  be  directed  against  yourself,  if  you  do  not 
entirely  renounce  the  Presbyterian  of  Geneva.  You  say,  that 
God  gives  man  natural  power  to  obey  him  ;  but  creates  a  moral 
disposition  to  sin,  which  is  a  moral  inability^  and  which  cannot 


OP    nOPKTNSIANISM.  163 

^e  removed  by  any  human  exertion.  But  God  does  require  men 
to  be  renewed,  to  put  away  their  evil  heart  of  unbelief,  to  change 
their  vile  disposition  ;  and  if  they  cannot  do  it,  if  he  has  not  j^iv- 
cn  them  the  requisite  ability  to  obey,  he  requires  an  impossi- 
bility. 

Hoii.     It  is  however,  a  moral  and  not  a  natural  impossibility. 

^rm.  It  is  as  unjust  to  require  a  moral  as  a  natural  impossi- 
bility ;  for  the  £rst  is  simply  an  impossibility  in  relation  to  moral 
or  religious  subjects  ;  and  the  second,  in  relation  to  natural  ob- 
jects. To  require,  in  regard  to  the  heart,  an  impossibility,  is  as 
unjust,  as  to  require  an  impossibility  in  relation  to  the  hands  or 
feet.  If  a  man  is  destitute  of  ability  to  love,  which  is  a  moral 
ability,  you  cannot  reasonably  require  him  to  love,  any  more  thaD 
you  could  command  with  propriety  an  impotent  n^an^  labouring 
under  a  natural  inability,  to  walk. 

But  God  requires  all  men  to  love  him  ;  and  since  all  the  di- 
vine requisitions  are  reasonable,  it  follows,  that  no  man  labours- 
under  any  kind  of  inability  to  make  that  new  heart,  which  con- 
sists in  exercises  of  love. 

Cal.  Your  reasoning  against  the  pretender  to  Calvinism  is 
correct.  My  brother  ought  to  take,  at  once,  your  Arminian 
ground  and  defend  it ;  or  say  with  Caivin,  that  God  still  has  a 
right  to  demand  of  men  that  obedience,  which  they,  by  the  fall, 
have  lost  ability  to  render.  He  should  say,  that  the  fallen  man 
has  no  more  power,  of  any  sort,  to  live,  than  the  dead  man  to 
move.  Then  he  would  give  God's  grace  the  glory,  not  only  of 
making  sinners  willing^  but  cA/f,  to  yender  an  acceptable  sacri- 
fice to  the  Lord. 

Arm  Were  he  so  opposed  to  my  sentiments  as  you  are,  I 
should  despair  of  his  becoming,  what  you  call  a  heretic,  but 
what  1  deem  an  orthodox  divine. 

Hofi.  I  still  maintain,  that  men  have  natural  power  to  obey  ; 
to  make  themselves  new  hearts  ;  but  they  want  a  moral  ability^ 
vhich  consists  in  a  right  yoiitioQ. 


^64  ON    THE    TENDENCY 

Ann.  That  is  merely  saying,  that  men  want  a  new  heart ; 
and  not  that  they  want  the  moral  power  to  produce  it ;  for  you 
affirm  that  a  right  volition  constitutes  the  new  heart.  A  volition 
is  not  something  which  may  be  created,  which  is  then  confined) 
like  a  bird  in  its  cage,  in  some  corner  of  the  mind,  and  which, 
when  convenience  requires,  may  be  brought  into  exercise.  A 
volition  is  itself  an  exercise,  or  it  is  the  act  of  willing. 

Hofi.  All  of  our  school,  however,  maintain,  that  every  holy 
exercise,  or  volition,  is  created,  or  produced, by  divine  effi- 
ciency. 

0 

Arm.  You  say  too,  that  God  is  the  efficient  cause  of  every 
volition ;  and  equally  of  holy  and  sinful  exercises.  Now  I  ad- 
mit, that  divine  agency  has  as  much  concern  in  one  of  my  men- 
tal acts,  and  cordial  exercises,  as  another  :  but  I  cannot  think 
that  God  creates  in  me  either  sin  or  holiness. 

An  efficient  cause  is  that  cause  which  produces  the  effect,  and 
gives  character  to  the  thing  produced  ;  or  makes  it  what  it  is, 
whether  matter  or  mind,  wood  or  stone,  light  or  darkness,  moral 
good  or  moral  evil.     The  explanation  of  the  proposition,  then, 
that  God  is  the  efficient  cause  of  every  volition,  is  this  ;  that  Je- 
hovah produces  every  moral  action.     Man  may  be  the  instru- 
nient  through  which  an  action  is  performed,  but  God  is  the 
mover,  cause  and  agent,  who  makes  holiness  and  sin.     Loving, 
hating,  envying,  repining,  are  moral  exercises,  which  we  huve 
been  accustomed  to  ascribe  to  sinful  men,  but  if  this  doctrine  be 
true,  God  causes  me  to  love  my  friends,  hate  my  enemies,  envy 
the  prosperity  of  the  wicked,  and  repine  at  his  dealings.     Every 
external  action  is  performed  in  consequence  of  some  volition, 
and  therefore  the  holy  God  makes  men  sinners  or  saints,  without 
any  of  their  own  efficiency.     Whoever  causes  a  volition  must 
be  the  author  of  that  exercise,  and  if  there  is  any  sin  in  choosing 
evil,  and  if  God  makes  our  will,  Jehovah,  (O  the  horrible  impie- 
ty of  the  doctrine  !)  must  be  accounted  a  sinful  being.     If  we 
are  merely  instrumental,  and  not  efficient  agents,  there  can  be  no 
more  iniquity  imputed  to  an  assassin,  than  to  the  instrument  of 
death,  which  is  found  in  his  bloody  hands  j  and  we  might  as  well 
e3?;hort  the  dagger  to  repent,  &s  the  wretch  who  used  it  j  for  h^ 


OP   HOPKINSIANISM.  165 

was  not  the  original  mover,  not  the  author  of  the  murderous  vo- 
lition, or  of  the  overt  act ;  neither  can  he  by  any  moral  power 
which  he  possesses  to  perform  the  moral  action)  exercise  repent- 
ance. 

Hofi.  You  have  forgotten,  it  seems,  that  holiness  and  sin  con- 
sist entirely  in  the  nature  of  choice  or  volition,  and  not  in  the 
causing  of  volition. 

jirm.  Tell  me,  do  you  predicate  sin  of  any  thing  but  moral 
action  \ 

Hofi,     Already  have  I  said  that  we  do  not. 

Arm.  But  you  have  said  too,  that  sin  may  be  predicated  of  the 
native  of  volition,  or,  which  is  the  same,  of  the  quality  of  an  ac- 
tion. Now,  there  is  a  manifest  difference  between  action  and 
the  quality  of  action  ;  between  the  act  of  willing,  and  the  nature 
of  the  volition,  which  is  produced.  But  you  have  said  that  sin 
consists  in  the  nature  of  choice.  Nature  is  not  action.  The 
nature  of  choice  is  the  effect  of  action.  It  is  something  produ- 
ced by  the  being  who  causes  it.  Now  you  have  said,  that  sin 
consists  in  actiori,  and  in  the  nature  of  the  moral  action.  By 
which  will  you  abide  ? 

Hofi.  I  say,  that  sin  consists  in  moral  action. 

jinn.  And  this,  you  say,  is  immediately  caused  by  God,  so  that 
the  action  is  his ;  and  the  sin  consists  in  his  action.  If  you 
should  now  change  your  position,  and  again  say,  that  it  consists 
in  the  nature  of  action,  you  would  gain  nothing ;  but  must 
admit,  that  this  nature  is  the  effect  of  divine  action ;  so  that 
upon  your  principles,  there  is  but  one  sinner  in  existence  I 

Cal.  Your  reasonings  are  impious  on  each  side  of  the 
question. 

Arm.  These  are  not  my  sentiments.  I  am  merely  showing 
your  brother  Calvinist  the  tendency  of  his  own  doctrines.  I  can 
gE^sily  extricate  myself  ;  but  I  know  not  how  to  disentangle  him. 


1G5  ON   THE    TENDENCY 

From  this  absurdity,  into  which  his  assertion,  that  God  is  th<% 
efficient  cause  of  every  volition,  has  brought  him,  I  argue,  that 
his  fundamental  principle  is  erroneous,  and  that  every  man  is  the 
efficient  cause  of  all  his  own  volitions.  God  presei'ves  man  in 
the  possession  of  all  his  moral  powers,  and,  if  he  loves  or  hates 
God,  it  is  to  be  attributed  to  nothing  but  human  agency,  excited 
by  the  voluntary  use  of  motives. 

Cal.  That  is,  truly,  the  tendency  of  the  theory  which  you  have 
opposed;  but  if  both  of  you  will  be  scriptural  teachers,  you 
must  ascribe  all  iniquity  to  men  and  devils,  while  you  give  G04 
all  the  glory  of  man's  obedience.  Fallen  men  have  the  power 
of  doing  evil ;  and  when  God  plants  his  word  in  them,  the  root 
of  faith  is  the  secondary  cause  of  every  holy  thought,  volition, 
word  and  action.  "  Their  righteousness  is  of  me,  saith  the 
Lord."  If  God  is  the  author  of  the  sinful  desires  and  actions  of 
men,  it  is  true  that  he  punishes  other  beings,  who  are  susceptible 
of  pain,  but  not  chargeable  with  criminaliiy,  for  his  own  actions. 

Arm.  Reverse  the  last  sentence  if  you  please,  so  far  as  the 
nature  of  the  action  is  concerned,  and  then  see  the  inference 
from  your  own  system. 

Cal.  With  all  my  heart !  If  God  is  the  author  of  holy  desire^ 
and  actions,  when  he  makes  a  rebel  happy,  he  crowns  his  own  di-^ 
vine  grace.     Is  there  any  thijig  horrible  in  this  ? 

Arm.  You  give  God  all  the  merit  of  good  works. 

Cal.  Yea,  verily,  I  have  pleasure  in  doing  that.  It  is  one  part 
of  the  felicity  of  heaven,  to  say,  "  grace  !  rich  grace  I  not  untp 
us  !  not  unto  us,  O  Lord  !  thine  is  the  glory  I" 

Hofi.  But  how  do  you  make  it  appear,  that  a  dependent  being 
can  be  the  author  of  any  of  his  own  volitions  ?  How  can  any  maa 
love  or  hate  God,  without  being  acted  upon,  by  the  mighty 
power  of  him  in  whom  all  move  ? 

Arm.  It  is  a  plain  dictate  of  common  sense,  that  all  guilt  must 
devolve  upon  the  mover  of  unholy  desires  j  upon  the  persoi^ 


OF   lIOrONSIANISM.  167 

eausin^,  or  originally  exercising  sinful  volitions,  and  not  upon 
the  instrument.  There  is  no  blame  to  be  attached  to  the  pocket 
pistol  of  the  duellist  who  honourably  murders  his  man ;  or 
to  the  action  produced  by  the  powder  and  ball.  The  cause 
of  this  action  is  the  guilty  being,  whose  hand  directs  the  instru- 
ment of  death,  and  to  his  blood-thirsty  soul  we  charge  home  the 
guilt.     His  action  is  sin ;  and  his  heart  sinful. 

Since,  therefore,  common  sense  forbids  me  to  call  God 
the  author  of  sin:  and  since  one  volition  no  more  requires 
divine  efficiency  than  another,  I  conclude  that  man,  who  is  th» 
criminal  or  holy  agent,  is  the  prime  mover  of  all  his  moral 
actions.  There  is  fallacy  in  the  intimation,  that  God  causes  the 
volition,  and  that  the  sinner  brings  it  into  action  when  he  pleases, 
for  a  volition  is  nothing  but  an  exercise,  which  does  not  exist  be- 
fore it  is  exercised.  Besides,  the  sinner  cannot  bring  this  voli- 
tion into  exercise,  without  willing  to  do  it ;  for  which  volition  he 
is  as  equally  dependent  as  for  any  former  one  ;  and  hence,  one 
volition  to  bring  into  exercise  another  volition,  must  precede 
another,  without  end. 

You  say,  that  it  is  impossible  for  God  to  create  any  being,  that 
is  capable  of  choice,  which  is  not  caused.  Are,  then,  Jehovah's 
powers  of  creation  confined  to  the  formation  of  machines,  which 
cannot  act,  without  being  subject  to  immediate  physical  causa- 
tion ? 

Any  being  but  an  equal,  he  can  create ;  and  I  know  of  no 
greater  difficulty  which  omnipotence  could  find  in  making  a  man 
free,  and  the  efficient  agent  of  his  own  finite  exertions,  than  in 
creating  spirit.  It  is  not  so  difficult  to  conceive  of  a  finite  as  of 
an  infinite  efficiency ;  and  would  you  deny  the  latter,  because  you 
cannot  comprehend  it  ?  Man  was  made  in  the  image  of  God,  iii 
relation  to  his  moral  powers,  of  thought,  volition  and  action. 
This  image  was  never  lost.  Man  now  can  choose  good  and  re- 
fuse evil,  even  as  Adam  could,  who  was  like  his  Maker.  Every- 
man, according  to  my  system,  and  to  yours,  if  you  would  be  con- 
sistent, has  the  same  kind  of  freedom  and  ability  which  Jehovah 
possesses.  Every  argument  which  you  adduce  to  prove,  that 
wan  is  not  the  efficient  agent  of  his  own  volitions,  tends  to 


168  ON   THE    TENDENCY 

prove  that  no  being  can  cause  his  own  exercises;  that  the 
volitions  of  the  divine  mind  are  dependent  upon  some  pre-exist- 
ing nature  of  things,  and  that  there  must  be  a  prior  cause  to  the 
first  cause  of  all  volitions. 

Hop,.  If  man  is  the  cause  of  his  own  exercises,  tell  me,  I  pray 
you,  how  can  God  govern  him,  in  every  moral  action,  for  the  di- 
vine glory  ? 

Arm.  You  seriously  think,  then,  that  the  supreme  Governor 
of  the  world  cannot  accomplish  his  purposes  without  perform-' 
ing  every  action  himself  ? 

Hop,.  Indeed,  I  do. 

Arm.  You  suppose  then,  that  your  Maker  has  ability  to 
manage  no  government,  except  upon  mechanical  principles. 
God  is  infinite  in  understanding,  and  in  resources.  He  can 
do  all  his  pleasure,  while  every  man  walks  in  his  own  ways.  If 
man  was  infinite,  there  might  be  some  difficulty  in  managing 
him ;  but  if  a  man  can  do  his  pleasure  with  a  wild  beast, 
■when  he  has  him  secured  in  a  cage,  without  causing  his  animal 
volitions,  I  should  suppose  that  the  Lord  of  all  could  dispose  of 
man,  and  overrule  his  actions  for  the  promotion  of  his  benign 
purposes. 

Cal.  Before  the  apostacy,  man  had  the  power  of  willing  good 
and  evil;  but  since  the  image  of  God  was  defaced,  man,  un- 
renewed, retains  only  the  ability  of  choosing  sin.  When  God 
renews  the  fallen  being,  he  restores  some  ability  to  perform 
what  is  pleasing  to  his  eternal  Holiness.  But  what  use  would 
you  make  of  your  Arminian,  or  rather  Hopkinsian  doctrine 
of  power  ? 

Arm.  I  would  say,  as  my  friend  does,  that  when  the  sinner  is 
tvillingj  he  exerts  his  ability  to  make  himself  a  new  heart. 

Hop.  Remember,  however,  that  I  attribute  this  willingness  to 
grace.  , 


OP   HOPKINSIANTSM,  l<>d 

Arm.  This  act  of  willing,  however,  is  as  much  the  dinner's  act, 
as  any  former  choice  of  sin  J  so  that  according  to  your  sy«te:n, 
as  well  as  mine,  the  sinner's  salvation,  since  the  atonement 
is  universal,  depends  entirely  on  himself. 

Hofi.  Does  not  God  assist  some  more  than  others  ? 

Arm.  Yes:  Gad  helps  those  persons  most,  who  help  them- 
selves most;  for  when  we  vviil  or  work,  Gud  works  in  us  to  will 
and  to  do ;  for  in  him  we  live,  move,  and  have  our  existence. 

Hofi.  Are  not  some  elected  to  everlasting  life  ? 

Arm.  Yea,  verily;  those-persons  are  elected,  who  by  their  owti 
natural  ability  make  their  calling  and  election  sure. 

Hofi.  Does  not  God  give  to  some  spiritual  life  I 

Arm.  Yes ;  to  those  who  awake  from  carnal  security,  and  ansd 
from  the  death  of  sensuality.  I  use  your  own  language,  when  I 
say,  that  God  creates  in  those  persons  a  clean  heart,  who  makft 
themselves  a  pure  heart.  He  draws  those  with  loving-kindness, 
who  consent  to  follow  him.  He  will  have  mercy  upon  those  who 
first  have  mercy  on  themselves.  The  unregenerate  often 
change  their  disposition  in  temporal  matters;  and  why  may 
they  not  with  respect  to  spiritual  things  ?  The  understanding  is 
often  convinced,  so  as  to  present  motives  to  the  heart,  and 
habitual  effort  will  produce  a  new  train  of  affections. 

Men  may  even  learn  to  love  what  was  once  an  object  of 
disgust.  From  habit  they  may.  even  love  that,  which  is,  upt 
its  own  nature,  poisonous  to  the  constitution. 

Cal.  Did  you  ever  hear  a  sage  divine  compare  the  formation 
of  the  new  heart,  to  the  acquisition  of  a  taste  for  tobacco  I 

Arm.  No  :  never* 

92 


170  ON    THE    TENDENCY 

Cal  If  you  have  not,  I  have.  Imagine  that  some  lounger  of 
fifteen  has  taken  up  a  resolution  to  be  a  brave  fellow.  He  pro- 
cures a  large  box,  and  fills  it  with  the  Indian  plant.  Repeiittdly 
he  "reels  to  and  fro,  fike  a  drunken  man ;  but  finally  he  loves  the 
bane  of  his  life.  According  to  your  plan  he  is  making  a  new 
heart  By  habit  he  has  acquired  a  taste  for  that,  which,  in 
its  own  nature,  is  poisonous  to  the  constitution!  O  shame,  shame 
on  such  divinity  !  Brethren,  let  me  warn  you  of  the  tendency  of 
your  doctrines  You  open  wide  the  door  to  infidelity,  and  every 
enemy  of  Christianity. 

jirm.  I  will  not  suppose,  that  you  are  so  unfriendly  as  to  in- 
tend that  sarcasm  for  me,  or  for  any  follower  of  Arminius. 

Cal.     Do  you  not  make  piety  a  habit  ? 

Arm.  Do  not  the  strict  Calvinists  make  the  new  heai*t  con- 
sist in  the  habit  of  soul,  which  is  formed  by  exercise  ? 

Cal.  Those  who  lay  claim  to  strict  Calvinism,  in  opposition 
to  the  standaid  works  of  Calvinism,  must  answer  for  themselves. 

Hofi.  I  am  ready  to  answer  for  them,  that  they  do  not  use  the 
word  habit  to  denote  the  new  heart.  They  merely  say,  that  no 
one  can  form  an  idea  of  the  heart,  in  distinction  from  moral  ex- 
ercises. The  man  who  habitually  loves  what  is  morally  good, 
has  indeed  what  some  call  the  habit  of  holiness;  for  a  continued 
mode  of  action  may  be  called  a  habit. 

jirm.  You  grant,  what  I  affirm,  that  to  continue  the  train  of 
good  exercises  forms  a  virtuous  habit.  This  habit /call  the 
new  heart ;  and  those  exercises  which  foi-ni  the  habit,  you  call 
the  new  heart. 

Cal.    Can  the  Ethiopian  change  his  skin,  or  the  Leopard  his 

spots  ? 


OP   HOPKINSIANTSM.  171 

Here  the  servant  entered  ivith  an  invitation  to  suftfier.  By 
mutual  consent  the  discussion  ceased:  but  it  was  firo/wsrd  that 
each  one^  at  some  more  convenient  aeasony  should  resume  tht' 
■vindication  of  his  fiecuiiar  doctrines. 


172 


CALVINISftl. 


CHAPTER  XI. 

OF  THE  CHBISTMJV  GJH^CES." 


CALVIN,  AND  OTHERS. 

"  Now  we  shall  have  a  per-  «  Justifying  faith  is  a  saving 
feet  definition  of  faith)  if  we  grace,  wrought  in  the  heart  of 
say,  that  it  is  a  steadfast  and  as-  a  sinner  by  the  Spirit  and  word 
Gured  knowledge  of  God's  kind-  of  God,  whereby  he,  being  con- 
ness  towards  us,  which  being  vinced  of  his  sin  and  misery, 
grounded  upon  the  truth  of  the  and  of  the  disability  in  himself 
free  promise  in  Christ,  is  both  and  all  other  creatures  to  re- 
revealed  to  our  minds,  and  seal-  cover  him  out  of  his  lost  con- 
ed in  our  hearts  by  the  Holy  dition,  not  only  assenteth  to  the 
Ghost."  truth  of   the    promise  of   the 

Institution,  B.  3.  ch.  2.  sec.  3.  gospel,  but  receiveth  and  rest^ 

«  The  object  of  faith  is  not  ^^h  upon  Christ  and  his  right- 
barely  God,  as  the  schoolmen  eousness,  therein  held  forth, 
coldly  affirm,  but  God  display-  for  pardon  of  sin,  and  for  the 
»ng  himself  in  Christ."  accepting  and  accounting  of 
B.  3.  ch.  2.  sec.  1.  ^^^    person    righteous    in    the 

«  Faith  beholdeth  Christ  in  ^^S'*^  ^^  ^tod  for  salvation." 


po  other  glass  than  the  gospel." 
f'  There  is  a  general  relation  of 
faith  to  the  word,  and  faith  can 


Larger  Cat.  Q.  72. 
This  faith  is  the  gift  of  God. 
Larger   Cat.  Q.  71.  Con.   C, 


jio  more  be  separated  from  the  Scot.  Con  P.  C.  U.  S.  and  Say, 

word,  thjp  tic  sun-beams  from  Plat,  ch    11.  sec.  1. 

the  sun  from  which  they  pro-  Faith  is    given  only  to  the 

ceed.       Therefore    in    Isaiah  elect.     The  manner  of  giving 

(iv.  3.)  God  crieth  out:  ^  hear  is,  by  the  working  of  the  Holy 


*  The  primary  Christian  Graces,  according  to  all  theolo^cal  writers,  are 
FAITH,  REPENTANCE,  HOPE,  and  LOVE.  To  tlus  ordcr,  however  all  do 
poi  assent.  Some  invert  jt,  either  wholly  or  in  part ;  and  others  virtually 
l^educe  them  ;ill  to  one.  Tiiese  Christian  graces  are  all  comprehended  un- 
der the  general  phrase,  "  evangelical  obedience  ;"  because  the  gospel  re-t 
quiies  tht-m  ;  and  the  person  who  believes,  repents,  has  good  hope  througl^ 
jgrace,  and  lov^s  God  and  his  neighbour,  obeys  the  gospel 


173 


nCPKlNSlANISM. 

CHAPTER  XI. 

Of  THE  CBRlSTUJSr  GRACES. 


HOPKINS,  AND  OTHERS. 

"  In  order  to  believe  on  "  Disinterested  affection  i? 
Christ,  men  must  be  born  the  tree,  which  supports  repent- 
again."  ance  and  faith  and  all  the  other 

Dr.  Hofikina'  atatement  of  his    branches  of  Christianity." 
own   creeds  in  the  Memoirs  of        Mass.  Miss.  Magazine^    Vol. 
his  life,  fiublished  by  Dr.  fVest,    3./?.  341. 
fi.  205.* 

"  I.  Saving    faith  is  repre- 
sented   in    many  passages    of 
scripture  as  consisting  in  a  be- 
lief and  assurance  of  the  truth        One  of  the  first  and  most  im- 
and  reality  of  those  things  which    portant  duties  included  in  this 
are  revealed    and  asserted  by    disinterested  love,  is  uncondi- 
God  in  the  divine  oracles.     Or    tional  submission  to  God,  with- 
a  conviction    and    an  assured    out  any  view  to  his  mercy, 
knowledge,  that  the   gospel  is  Emmons,    fi.  29.    Hojikins* 

true  ;  that  Jesus  Christ  is  the  Sy^t.  Part  2.  ch.  4.  and  Hofi- 
Son  of  God,  and  the  Saviour  of  kins*  Sermons,/).  307  and  311. 
the  world  ;  and  they  who  have 
this  belief,  assurance  or  know- 
ledge, are  considered  and  de- 
clared to  be  in  a  state  of  salva- 
tion." Syat.  Vol.  2./2.3. 


•  Dr.  Hopkins  has  clearly  taught  that  men  must  frst  be  born  again,  and 
then  believe,  while  Calvin  taught,  that  the  communication  of  the  saving 
grace  of  faith,  was  itself  the  beginning  of  spiritual  life.  In  the  4Ui  chap- 
ter, of  the  2nd  Part  of  the  System,  we  find  Jive  general  observations  con- 
eeming  faith,  and  then  a  definition,  which  is  afterwards  supported  by  three 
general  heads,  some  miscellaneous  remarks,  and  an  "  improvement."  That 
the  reader  may  form  some  idea  of  the  doctrine  concerning  faith,  he  is 
presented  with  most  of  the  observations,  which  are  connect^id?  (by  arith* 
jaetical  concaten^^Uon)  iu  ^helr  tyminatiQal  order. 


174 


-CALVINISM. 


CALVIN,                            AND  OTHERS, 

me f  and  your  soul  shall  live/  Spirit,  and  the  manner  of  work-' 

And  that  the  same  is  the  foun-  ing  is  ordinarily,  through  tho 

tain  of  faith,  John   sheweth  in  ministry  of  the  word,  persua- 

these    words:     (John    x.    13.)  ding  and  enabling  the    sinner- 

*  these  things  are  written  that  to  embrace  the  offered  Saviour*, 
ye  may  believe  '  And  the  pro-  Con.  C.  Scot.  Say  Plat.  Con. 
phet  meaning  to  exhort  the  peo-  P.  C  U.  S.  ch.  14.  sec.  1  JLar'^ 
pie  to  believe,  saith,(Ps.xcv.  8.)  ger  Cat.   Q.    67.  and    Shortet' 

*  this  day  if  ye  shall  hear  his  Cat.  Q.  31, 
voice.'  Sec.      And   to    hear   is 
commonly  taken  for  to  believe." 

«  Therefore  take  away  the  Saving  faith  is  of  such  a  na- 
word  and  then  there  shall  re-  ture,  that  it  is  capable  of  in- 
main  no  faith.  We  do  not  here  crease  and  diminution,  of  being 
dispute  whether  the  ministry  of  strengthened  and  weakened, 
man  be  necessary  to  sow  the  and  of  growing  up  to  a  full  as- 
word  of  God  that  faith  may  be  sui-ance. 

conceived  thereby,  which  ques-  ^^V-  P^"-^-  ^°"'  ^-  ^^°^-  ""'^ 

tion   we    will    elsewhere    treat  Con.  P.   C.  U.S.ch.l4>.  Sec.  I. 

of  J  *  but  we  say  that  the  word  ^^^  3.  and  Larger  Cat.  Q.  80. 


*  "  It  nas  the  office  of  the  second  Ellas,  (as  Malachi  wltnesseth,  iv.  6.) 
to  enlighten  the  minds  and  to  turn  the  hearts  of  fathers  to  the  children,  and 
unbelievfeis  to  the  wisdom  of  the  righteous.  Christ  pronounceth  tliat  he 
sendeth  apostles,  that  they  should  bring  forth  fruit  of  their  lubour.  .John 
XV.  16.  Bat  what  that  fruit  is  Peter  shortly  defineth,  saying  that  we  are 
regenei'ated  with  incorruptible  seed  1  Pet.  i.  23.  And  therefore  Paul  glo- 
rieth  that  he  by  tlie  gospel  begat  the  Corinthians,  and  that  they  were  the 
seal  of  his  apostleship  .  1  Cor.  iv.  15.  Yea,  that  he  was  not  a  literal  minister. 
1  Cor.  ix.  2.  such  as  did  only  beat  the  ears  with  the  sound  of  voice,  but 
that  there  was  given  him  an  effectualness  of  spirit,  that  his  doctrine  should 
not  be  unprofitable.  2  Cor.  iii.  6.  In  which  meaning  also  in  another  place  He 
saitli,  that  his  gospel  was  not  in  word  only,  but  in  power.  1  Cor.  ii.  4,  He 
affit-metli  also  that  the  Galatians,  by  hearing  received  the  spirit  of  faith* 
G;d.  iii.  2.  Finally,  m  many  places  he  maketh  himself  not  only  a  worker  to» 
gether  with  God,  but  also  assigneth  himself  tlie  office  of  giving  salvation. 
1  Cor.  iii.  9.  Truly  he  never  brought  forth  all  these  things  to  this  in- 
tent, to  give  unto  himself  any  thing,  were  it  never  so  little,  separately  from 
God  ;  as  in  another  place  he  briefly  dechreth.  saying,  our  labour  was  not 
unprofitable  in  the  Lord,  according  to  his  power,  mightily  working  in  me. 


HOFKINSIANISM* 


175 


HOPKINS,  A 

« II.  Saving  faith,  in  a  num- 
ber of  places,  is  represented — 
as  consisting  in  the  exercise  of 
the  heart,  and  choice  of  the  will ; 
this  being  essential  to  it,  and  in- 
cluding the  whole." 

Of  this  description  are  the 
passages,  which  speak  of  re- 
teiving  Christ,  coming  to  him, 
mating  hiajleah  and  drinking  hia 
bloody  calling  upon  his  name, 
looking  unto  him,  trusting  in 
him  and  seeking  him.  "  There- 
fore a  saving  belief  of  the  truth 
of  the  gospel,  supposes  and  im- 
plies right  exercises  of  hearty 
in  tasting  and  relishing  moral 
beauty.,  and  embracing  it  as 
good  and  excellent." 

The  gospel  is  an  exhibition 
of  "  the  sum  of  all  the  moral 
beauty  and  excellence  that  is 
to  be  seen  by  created  intelli- 
gences, in  the  whole  universe." 
He  who  has  a  true  discerning 
of  this  beauty,  and  has  a  renew- 
ed heart  which  loves  Christ,  the 
central  sun  of   all  this  moral 


nd  others. 

According  to  the  II th  Ser- 
mon of  Dr.  Emmons,  love  is 
the  essence  of  obedience,  which 
is  first  created  in  the  heart,  and 
comprehends  in  its  own  nature 
all  the  christian  graces.  "  If 
we  turn  our  attention  inwardly 
and  examine  the  operations  of 
our  own  minds,  we  shall  be  con- 
vinced that  love  is  something 
very  different  from  either  per- 
ception, reason,  or  conscience. 
These  are  natural  faculties, 
which  do  their  office  independ- 
ently of  the  will.*  It  depends 
upon  our  perception,  not  upon 
our  will,  whether  an  object 
shall  appear  either  white  or 
black.  It  depends  upon  our 
reason,  not  upon  our  will,  whe- 
ther a  proposition  shall  appear 
either  good  or  evil.  But  it 
depends  entirely  upon  our 
choice^  whether  we  shall  love 
either  a  white  or  a  black  object, 
either  a  true  or  false  proposi- 
tion, either  a  good  or  an  evil 
action.     Hence   we  intuitively 


1  Thess.  iii.  5."  Intt.  B.  4.  cA.  1.  sec.  6.  "  In  the  mean  time,  the  Father  of 
Ijifhts  cannot  be  forbidden,  but  as  he  enligbteneth  the  bodily  eyes  with  th© 
fceams  of  the  sun,  so  he  may  enlighten  our  minds  with  sacraments,  as  with 
a  brightness  set  mean  between.  Which  property  the  Lord  taught  was  ia 
his  outward  word,  when  in  the  parable  he  calleth  it  seed.  Mat.  xiii.  4^ 
*'  As  we  say  tiiat  from  seed  corn  both  springeth,  increaseth  and  growcth 
up  to  ripeness ;  why  may  we  not  say  that  faiih  taketh  from  the  word  of 
God  both  begiimjng,  increase,  and  perfection  :" 

Institution,  B.  4.  ch.  14.  sec;.  10,  II'' 

*  See  Note  C.  at  the  end  of  this  cliapter. 


175 


CALVINISM. 


CALVIN,  AND  OTHERS. 

itself  howsoever  it  be  convey-  «  True  faith  is  not  only  a 

ed  to  us,  is  like  a  mirror  where  certain  knowledge,  whereby  I 

faith  may  behold  God.     Whe-  hold  for  truth  all  that  God  has 

ther  God  doth  therein  use  the  revealed  to  us  in  his  word,butal- 

service  of  man,  or  work  it  by  so  an  assured  confidence  which 

his  own  only  power,  yet  he  doth  the  Holy  Ghost  works  by  the 

always    show    himself    by   his  gospel,  in  my  heart ;  that  not 

word  unto  those,  whom  his  will  only  to  others,  but  to  me  also, 

is  to  draw  unto  him:  wherefore  "remission  of    sin,    everlasting 

Paul  defineth  faith  tobe  an  obe-  righteousness,    and     salvation, 

dience  that  is  given  to  the  gos-  are  freely  given  by  God,  mere- 


pel.     Rom.  i.  5." 

hist.  B.  3.  ch.  2.  sec.  6. 


ly  of  grace,  only  for  the  sake 
of  Christ's  merits." 

Hcidclbergli    Catechism.,     Q. 
21. 

"  We  deny  not  in  the  mean  «  The    first    coming    unto 

time  that  it  is  the  office  of  fai'^h  God.  good  Christian  people,  is 

to  agree  to  the  truth  oi  God,  through  fvdth,  wereby  (as  it  i» 

how  oftsover,  whatsoever,  ar.'i  dr^clared  in  the  last  sermon)  we 

in  what  sort  soever  it  speaketh  :  be  justified  before  God."     It 

but  now  our  question  is  only,  is  to  be  observed,  "  First,  that 

what  faith  findeth  in  the  word  this  faith  does  not  lie  dead  ia 

of  the  Lord  to  lean  and  rest  up-  the   heart,    but    is    lively   and 

on.     When  our  conscience  be-  fruitful  in  bringing  forth  good 

holdeth  only    indignation    and  works.     Secondly,  that  without 

vengeance,  how  can  it  but  trem-  it  can  no  good  works  be  done, 

ble   and  quake  for  fear  ?  And  that   shall    be    acceptable    and 

how   should    it  but  flee  God,  pleasant  to  God.'* 

of  whom  it  is  afraid  ?  But  faith  Homilies   of  the    Church  of 

ought  to  seek  God,  and  not  to  England.,  B.  1.  Art.  4.  fiart   1. 

flee  from  him.    It  is  plain  there-  Without  faith  "can  no  good 

fore  that  we  have  not  yet  a  full  work  be  done,  acceptable  and 

definition  of  faith,  because  it  is  pleasant  unto  God  ;  for  as   a 

nol  to  be  accounted  for  faith  to  branch  cannot  bear  fruit   of  it' 

know  the  will  of  God,  of  what  self  saith  our  Saviour  Christ, 

sort  soever  it  be  :  but  what  if  excejit  it  abide  in  the  vine  ;  so 

in  the  place  of   will,   whereof  cannot  ye,  excefit  ye  abide   in 

many  times  the  message  is  sor-  me.     I  am  the  vine,  and  ye  are 

rowful    and     the     declarat^ioti  the  branches :    he  that  abideth 


H^OPKINSIANISM. 


17t 


HOPKINS,  A 

gloi'f,  has  saving  faith.  "There- 
fore men  must  have  an  obedi- 
ent, holy  disposition  of  heart, 
in  order  to  exercise  saving  faith. 
It  is  with  such  a  renewed  heart 
that  men  believe  unto  right- 
eousness." 

Syst.  Vol.  2. /z.  4,  to  12. 
**  III.  It  appears  from  the 
Bcriptures  that  love  is  implied 
in  saving  faith,  and  is  essential 
to  it  ;  so  that  where  there  is  no 
holy  love  there  is  no  true  fait4i." 
"  Faith  which  worketh  by  love.* 
(Gal.  V.  6.)  The  apostle  does 
not  here  say,  that  faith  tuorketh 
love  ov  firoduces  it,  as  if  faith 
preceded  as  the  cause  of  love  ; 
and  that  love  is  connected  with 
faith,  and  follows  it,  as  the  cer- 
tain consequence  and  effect  of 
it.  But  he  says,  faith  worketh 
BY  love,  as  some  machines 
move  by  wind  or  water,  springs 
or  weights.  He  asserts  that 
love  is  the  life  and  active  nature 
of  saving  faith.  By  this  it  is  a 
loving  active  faith  ;  love  being 
the  life  and  soul  of  it."  "  And 
now  abideth  faith,  hope,  love, 
these  three  ;  but  the  greatest 
of  these  is  love.  '  Love  is  the 
greatest,  as  faith  and  hope  are 
comprehended  in  love,  as  the 
active  nature,  life,  and  essence 
of  them."     Love  is  the  very  es- 


ND  oTHnns. 

know,  that  love  is  a  free,  volun* 
tary  affection,  which  is  entirely- 
distinct  from  eveiy  natliral  fa- 
culty of  the  mind.  It  is  neithel* 
a  flower  nor  principle  of  action, 
but  rather  an  act,  or  exercise 
itself."  That  love  which  God 
requires,  and  which  fulfils  all 
the  demands  of  the  law,  "  is 
universal^  extending  to  being 
in  general,  or  to  God  and  all 
his  creatures.  '  The  right' 
eous  man  regardeth  the  life  of 
his  beast.*  The  primary  ob- 
ject of  true  benevolence  is  being 
simply  considered,  or  a  mere 
capacity  of  enjoying  happiness 
and  suffering  pain.  It  necessa- 
rily embraces  God  and  all  sen- 
sitive natures."  "  It  is  there^ 
fore,  the  nature  of  true  benevo- 
lence to  run  parallel  with  uni- 
versal being,  whether  uncrea- 
ted or  created,  whether  ratioi)* 
al  or  irrational :  whether  holy 
or  unholy."  "  True  love  is 
imfiartial.  It  regards  every 
proper  object  of  benevolence 
according  to  its  apparent  worth 
and  importance  in  the  scale  of 
being."*  "  True  love  is  pot 
only  universal  and  imfiartialy 
but  disinterested.  Mercenary 
love  can  never  form  a  virtuous 
character.  This  Cicero  de- 
monstrates— and   all   dramatic 


See  Note  A.  at  the  end  of  the  chapter. 
23 


178 


CALVINISM. 


CALVl>f,                               AND  OTHEI19. 

dreadful,   we    put   kindness  or  in  me^  and  I  in  him,  he  bringetiff 

mercy  ?  *  forth  much  fruit :  for  ivithout 

'*"  Truly,  so   we  shall   come  me  ije  can  do  nothing."    ''Fuilk 

nearer  to  the  nuture  of  faith,  giveth  life  to  the  soul ;  and  they 

For  we  are  then  allured  to  seek  be  as  much  dead  to  God  that 

.  God,  after  that  we  have  learned  lack  faith,  as  they  to  the  world 

that  salvation  is  laid  up  in  store  whose  bodies  lack  souls.    With- 

ivith  him  for  us  "     "  Therefore  out  faith,  all  that  is  done  of  us 

there    needeth    a    promise    of  is  but  dead  before  God  "  "True 

grace,  whereby  he  may  testify  faith  doth  give  life  to  the  works, 

that   he    is    our   merciful   Fa-  and  oitt  of  such  faith  come  good 

THER  ;  for  that  otherwise   we  rjorks,  that  be  very  good  works 

cannot  approach  unto  him,  and  indeed." 

upon   that   alone    the  heart  of  Hom.  C.England.  B.  \.  Art. 

Mian  may  safely  rest.     For  this  S.fiart  1. 

reason,      commonly,     in     the  All  good  works  spring  from 

Psalms,  these  two  things  mer-  faith  in  Christ, 

cy  and  truth  do  cleave  together,  12  and  13  Art.  C.  England^ 

because  neither  should  it  any  "  Moreover,  our  charitie,  (or 

thing   profit  us  to    know    that  love,)  and  our  workes    cannot 

God  is  true,  unless  he  did  mer-  please  God  if  they  be  done  of 

cifully  allure  us  unto  hiin  :  nei-  such  as  are  not  just :  wherefore 

ther  were  it  in  our  power  to  we  must  first  be  just,  before  we 

embrace  his  mercy,  unless  he  can  love  or  doe  any  just  workes. 

did  with  his  own  mouth  offer  it.  We  are  made  just  (as  we  have 

Ps.   Ix.    11.     I    have   reported  said  through  faith  in  Christ,  by 


*  Calvin  was  no  advocate  for  that  wliich  is  dignified  with  the  title  of 
**  unconditional  submission  to  the  will  of  God."  Submission  to  the  divine 
will  is,  indeed,  the  indispensable  duty  of  every  rational  being  :  but  it  is  to 
fee  remembered,  that  we  are  not  required  to  submit  to  any  hnaginary,  or 
hypothetical  character  of  Jehovah.  We  are  to  love  that  God  who  actu- 
ally exists,  and  possesses  the  character  attributed  to  hira  in  the  holy  scrip- 
tures. We  are  to  submit  tahis  will,  who  has  revealed  himself,  the  Lord, 
the  Lord  God,  merciful  and  gracious,  long-suffering  and  abundant  in  good- 
ness and  truth,  keeping  mercy  for  thousands,  forgiving  iniquity,  transgres- 
sion and  sin,  and  that  will  by  no  means  clear  the  guilty."  This  is  a  defi- 
nite character.  To  this  God  sinners  must  yield  willing  obedience.  Did 
we  know  nothing  of  God,  but  \\\^  justice,  we  might  submit,  but  it  would  be 
ixomftar. 


HOPKINSIANISM. 


179 


HOPKINS,  AN 

sence  of  faith.  "  True  faith 
implies  a  right  taste  and  exer- 
cise of  heart,  which  can  be  no- 
thing but  love  ;  and  the  light 
and  discerning  which  is  essential 
to  faith,  implies  disinterested 
henevolence." 

Syst    Fol.2.fi.  13  to  17.* 

"  IV.  Repentance  comes  in- 
to the  nature  and  essence  of 
fuith  " 

This  is  evident,  because, 
1.  The  scriptures  represent 
repentance  as  necessary  in  or- 
der to  pardon.  2.  Because 
"  forgiveness  of  sins  is  pro- 
mised to  repentance,"  and 
"  3.  Because  faith  is  represent- 
ed in  the  scripture  as  the  only 
condition\  of  pardon  and  salva- 


D  OTHERS. 

writers  acknowledge."  "  This 
God  himself  maintains  in  his 
controversy  with  Satan,  about 
the  sincerity  of  Job."  It  is  al- 
so taught  in  the  1  Cor.  ch.  xiiL 
where  the  apostle  commends 
charity  as  seeking  not  her  own. 
This  true  love  is  the  fulfilling 
of  the  law,  because  it  conforms 
the  heart  to  that  God,  who  is 
love.  When  we  love  perfectly, 
we  arc  Jicrfect  as  our  Father, 
who  is  in  heaven  is  perfect ;  and 
God  can  require  no  more  of 
roan. 


*  The  Calvinists  believe  that  love  is  implied  in  fuitli,  as  a  consequence, 
or  fruit  Instead  of  considering  love  as  a  machine  whiclj  is  to  be  turned 
by  love,  as  by  wind  or  water,  they  compare  the  union  of  a  sinner  with  the 
Lord  Jesus  Christ,  to  an  iiigraftment.  The  scion  must  be  inserted  into 
the  good  olive,  bcforf  it  can  grow  ;  and  then,  "contrary  to  nature,"  the 
fruit  must  be  made  to  partake  of  the  excellency  of"  the  tree,  instead  of  be- 
ing such  as  would  naturally  spring  from  the  nature  of  the  graft.  Natu- 
rally, the  fruit  is  of  the  description  of  the  bud,  with  which  the  vine  is  in- 
oculated ;  but  contrary  to  naliu-e,  God  makes  us  partake  of  the  vine  ;  and 
aficr  tlie  spiritual  connexion  is  formed,  we  have  oiu-  "  fruit  unto  holiness.* 

f  Calvinists  use  the  wofd,  condition,  in  a  different  sense.  They  say  that 
accDrding  to  the  covenant  of  redemption,  the  atonement  was  the  only  con- 
dition  of  pardon  and  salvation.  Faith  is  represented  as  an  imtrument,  or 
means  of  uniting  us  to  Christ,  instead  of  a  condition  of  our  mystical  union 
witii  the  Saviour.  By  faith  we  are  made  members  of  Christ's  body,  and 
so  soon  as  we  are  thus  connected  with  the  Head,  we  derive  spiritual  life, 
and  ability  to  love  and  act,  as  the  limbs  of  the  h<iman  body  are  moved  by 
means  of  the  nervous  energy  of  tlie  brain.  Before  tlie  mystical  union  is 
formed,  the  heart  cannot  palpitate  with  one  emotion  of  love 


180 


CALVINISM. 


CALVIN,                            AUD  OTHKRS. 

thy  truth  and  thy  salvation,  I  the  meere  grace  of  God,  whoi 

have  not  hidden  thy  goodness  doth  not  impute  unto  us  our 

and    thy    truth.  Fs.    xxv.    20.  sinnes,  but   imputeth  unto  u» 

Thy   goodness    and   thy   truth  the   riprhteousnesse   of  Christ, 

keep  me."  yea  and  our  faith  in  Christ  he 

Inst.  B.  3.  ch.  2.  sec.  6.  imputeth     for    righteousnesse 

"  As  the  persuasion  of  the  unto  us      Moreover  the  Apos- 

fatherly  love  of  God  is  not  fast  tie   doth      plainly    derive    love 

rooted  in  the  reprobate,  so  do  from  faith.,  saying,   the  end  of 

they  not  soundly  love  him  again  the  commandment  is  love^  jirO' 

as  his  children,  but  are  led  with  ceeding  from  a  fiure    haert.,  a 

a   certain   affection   like  hired  good  conscience^  and  a  faith  un- 

servants.     For  to  Christ  only  feigned. 

was  the  spirit  of  love  given,  to  Latter  Con.  Helvetia^  ch-  15. 

this  end,  that  he  should  pour  it  "  And  this  faith  is  the  meere 

into  his  members."  gift  of  God,  because  God  alone 

B.  3,  ch.  2.  sec.  12.  of  his  power  doth  give  it  to  his 

"  But  hereupon  hungeth  the  elect,  according  to  measure^ 
phief'stay  of  our  faith,  that  we  and  that  when,  to  whom,  and 
do  not  think  the  promises  of  how  much  he  will,  and  that  by 
mercy  which  the  Lord  offereth  his  holy  Spirit,  through  the 
,  to  be  true  only  in  others  beside  meanes  of  preaching  the  gospel, 
us,  and  not  at  all  in  ourselves  :  and  of  faithfull  prtiyer.  This 
but  rather  that  in  inwardly  em-  faith  hath  also  her  increases, 
bracing  them  we  make  them  which  unlesse  they  were  like- 
pur  own  "*  wise  given  of  God,  the  apostle 
B.  3.  ch.  2.  sec.  16.  would  never  have  said,  Lordin- 

"  We   make  the  foundation  crease  our faith.^'    "Faith  com- 

of  faith  to  be  the  free  promise  eth  by  hearing,  and  hearing  by-' 


*  The  Hopkinsians  say,  that  we  must  love  God,  without  any  view  to 
the  application  of  divine  mercy  in  our  own  case.  We  must  love  the  ab- 
stract character  of  God.  The  Calvinists  affirm,  that  we  do  not  know  what 
God  is  in  himself,  so  as  to  believe  in  lum  and  love  liim,  any  farther  than  he 
has  revealed  himself  by  lijs  word  and  works.  The  whole  character  of  God, 
which  is  exhibited,  is  the  object  of  relig-ious  regard ;  and  there  is  no  reason 
for  abstracting  one  attiibjite,  more  than  another,  and  then  requiring-  that 
the  sinner  shall  submit  to  a  maimed  Deity.  The  question  is,  "  do  you  love 
that  God,  who  has  mercy,  for  one  of  his  perfections  J"  It  is  not  au  unhno%ix 
character,  or  will}  which  demands  faith  or  submission. 


lIOrKINSIANISM. 


iSJL 


HOPKINS,                           AND  OTHERS. 

Uon  by  Clirist."     "  From  these  "  It  appears  from  express 

premises  it  follows,  that  saving  declarations  of  scripture,  that 

faith  and    repentance   are  not  love  answers  the  full  demand  of 

two  distinct  exercises,  but  im-  the  law." 
ply  and  include   each  other.'' 
"  What  M  irk    calls  believing"^ 

Mark  xvi.   16    Luke  calls  re-  ^^  li  is  the  7iature  oi  trut  love, 

fientanee^  Luke  xxiv.  47."  jlcta  to  make  us  feel  and  act  in  every 

XX.  21.   Alark  I.  15.  Alat.  xxi.  respect,  just  as  God  requires." 

32,  and  j^cta  xxvi.  20.  are  quo-  If  we  love  God,  wc  shall  love 

ted  to  prove,  that  such  a  re-  our  neighbour,  love  God's  su- 

pciitancc    as    includes    saving  preme  and  universal  dominion, 

faith  precedes  the   proper  ex-  love    to  pray,    and   delight  in 

ercise  of  faith  in  Jesus.     «  As  obeying  all  the  commandments, 

repentance  towards  God  is  put  Love  will  lead  ub  to  believe  on 

first,  so  it  takes   place  in  the  the  Lord  Jesus  Christ;  for  faith 

mind  first,  in  the  order  of  na-  workcth  by,  [or  rather,  is  work- 

ture,  and  precedes  faith  in  Je-  ed  by]  love.     It  is  the  "  nalu- 

sus  Christ."  ral  tendency  of  love,  to  produce 

*'  Evangelical    repentance,"  every  virtuous  feeling  and  ac- 

however,  or  repentance  for  sins  tion.*'*     "  Love  restrains  men 

against  Christ  and  the  gospel,  from   every  thing  which  God 

and  for  the   great  sin  of   un-  forbids."     In  short  neither  the 

belief,  "  is  not  prior  to  faith  in  law  nor  the  gospel,  requires  any 

Christ."  thing  but    love.      All  obedi- 

Vol.  2.  fi.  17 — 28.  ence  consists  in  Xhe  fiositive  ex- 

V.  The  whole  of  evangelical  ercises  of  true  love  ;  and  all 
obedience  is  included  in  saving  disobedience  in  ihc /lositive  ex- 
faith.     "  Saving  faith  does  not  ercises  of  false  love,  or  selfish- 


•  The  most  consistent  metaphysicians  will,  unguardedly,  speak  at  times, 
the  language  of  common  sense,  in  opposition  to  their  own  fine-spun  theories. 
Dr.  Emmons  has  taught,  repeatedly,  that  there  is  ho  such  thing  as  aprinci- 
P'^  "f  8"°^^  which  produces  good  volitions,  because  all  volitions  are  imme- 
diately created.  Here,  however,  he  speaks  of  the  natural  tendency  of  love 
to  produce  virtuous  feelings  and  actions.  Does  he  now  consent  that  love  is  a 
principle,  whicli  produces  holy  volitions  ?  Or  does  he  intend  to  affirm,  what 
be  has  denied,  that  one  good  exercise  produces  another?  Common  sense 
wilj,  now  and  then,  belie  speculation  ! 


18^  CALVINISM, 

•  ALVIir,                          AND  OTHERS^ 

of  God,  because  fciith  properly  thewordofGod.  And  in  another 

stayeihuponit "     "Fuithseek-  place  he  willeth  men  to  pray 

eth  for  life  ill  God,  which  is  not  for  faith.     And  the  same  also 

fouad  in  commandments  or  de-  calleth    faith     fioiverful,     and 

clarations   of  penalties,  but  in  that  sh6weth  it  selfe  by    love, 

the   promise   of  mercy,  and  in  Gal.  v.  6." 

no  other  pron)ise  but  such  as  is  Latter  Con.  Helvetia,  ch    16, 

freely  given."     "  The  faithful  The  last  quoted  chapter  aiso 

do  every  way  embrace  and  re-  says,  that  we  are  "  created  or 

ceive  the  word  of  God,  but  we  regenerated  through  faith." 

appoiiit  the  promise   of  mercy  "  Now  we  attaine  unto  these 

to  be  the  proper  mark  of  faith."  so  divine  benefits,  and  the  true 

B.  3.  ch.  2.  sec.  29-.  sanctification   of   the   Spirit  of 

"  We  are    regenerated    by  God,   by  faith,    (which  is  the 

faith,"     "  Now  it  ought  to  be  meere  gift  of  God,  not  by  any 

out   of   question,   that   repent-  either  our  strength,  or  irerits  :) 

ance  doth  not  only  immediately  which  faith  being  a  sure  and  un- 

follow  faith,  but  also  sfirinff  out  doubted  substance,  and    laying" 

of  it."  *  hold  on  tilings  to  be  hoped  tbr 

"  As  for  them  that  think  re-  from  the   good    will    of   God, 

pentance  doth  rather  go  before  doth  send  out  of  it  selfe  chari- 


*  Before  we  believe  tlie  testimony  of  God,  we  cannot  be  sensible  of  our 
Jost  estate  and  vile  cliaracter.  Until  we  believe  the  law  of  God  to  be 
tioly,  just  and  prood,  we  shall  not  believe  ourselves  justly  condemned. 
Until  we  firmly  believe,  that  the  threatenings  of  G;jd  are  tiue,  we  shall  be 
insensible  to  them,  and  have  no  v/ill  to  escape  from  impending  wraili. 
We  must  also  believe,  that  -the  promises  of  God,  are  all  "  yea,  and 
amen,"  before  we  shall  trust  in  them.  An  unbeliever  cannot  hate  what 
lie  neiilier  sees  nflr  believes  to  be  a  crime  :  nor  will  sin  become  odi- 
ous to  any  pei  son,  before  he  believes  the  testimony  of  God,  concerning 
its^odious  nature.  How  then,  can  a  man  repent,  or  perfornv  any  good 
woi'k,  before  he  firmly  believes  ?  In  that  very  moment  in  which  any  one  be- 
lieves, he  may  have  an  evangelical  conviction  of  sin,  hatred  of  it,  and  a  de- 
sire to  forsake  it,  but  never  btfoj-e.  Repentance  is  an  ;.ct  of  the  believer 
in  putting  off"  the  old  man  of  sin,  which  implies  regret  at  the  past,  which  he 
believes  to  have  been  evil ;  and  a  desire  to  do  no  more  what  he  believes  to 
be  evil,  together  with  a  sincere  resolution  to  deny  all  ungodliness.  Gratitude, 
love,  and  hope  are,  in  like  manner,  dependent  on  faith  for  existence.  But 
faith  which  produces  not  these  good  works,  is  no  better  than  the  faith  of 
4evils.    In  many  instaaces  it  is  not  so  good,  for  they  believe,  and  tremble- 


HOPKIXSIANISM. 


188 


l]OPKINSf  A 

firorfwce  obedience,  or  the  latter 
flow  from  the  former,  as  the 
effect  from  the  cause  ;  but  faith 
itself  is  evangelical  obedience, 
and  cannot  be  distinguisiied 
from  it." 

Syst.  Vol  2  /J.  28. 
"  The  various  christian  exer- 
cises, which  are  denoted  by  dif- 
ferent names  in  scripture,  and 
commonly  called  christian  gra- 
*e«,  are  not  in  themselves  so 
distinct  and  different  as  not  to 
imply  each  other."* 

Foi.  2.  fi.  ze. 

"  Right  views  and  exercises 
t>f  heart,  respecting  God,  con- 
•idcr^d  as  being  what  he  is 
in  himself,  is  love,  considered 
in  the  general  nature  of  it,  as 
consisting  primarily  in  disin- 
terested benevolence,  and  com- 
prehending all  holy  love.  •  This 
is  generally  meant  perhaps  bj 
love,  when  spoken  of  in  scrip- 
ture, in  distinction  from  other 
graces,  such  as  faith,  hope, 
fcc.  and  is  the  root  and  essence 
uf  all  right  exercises  of  the 
heart." 

Vol.  2.  Ji.  38. 

"  Repentance,  faith,  hope 
mid  every  christian  grace,  may 
All  be  comprised  in  the  same 
exercise  of  heart."  They  "  are 
really  love  diversified,  with  re- 


ND  OTHERS. 

ncss.  "  If  love  is  the  fulfilling 
of  the  law,  then  a  good  heart 
consists  in  love."  Only  sepa- 
rate the  exercises  of  love  from 
a  good  heart,  and  there  will  be 
no  good  heart  left  "  If  a  good 
heart  were  distinct  from  love, 
then  we  could  form  a  clear  idea 
of  it  distinct  from  love.  But 
whencYcr  we  think  of  a  good 
heart,  either  in  ourselves  or  in 
others,  we  think  of  kind,  tender, 
benevolent  feelings,  or  the  ex- 
ercises of  pure,  divine  love. 
And  it  is  out  of  our  power  to 
conceive  of  a  good  heart,  which 
is  not  wholly  composed  of  good 
affections,  or  the  genuine  feel- 
ings of  true  benevolence." 

Rmmonsfp'  249  to  265. 


"  Some  suppose,  that  a  good 
heart  essentially  consists  in  a 
good  firincifile^  taste,  or  relish, 
which  is  totally  independent  of 
the  will.  They  imagine  that 
Adam  was  created  with  such  a 
good  principle,  taste  or  relish  j 
which  was  the  source  of  all  his 
holy  exercises  and  actions,  be- 


See  Notes  B.  and  C.  attlie  end  of  this  ohaptw. 


184  CALVINISM. 

CALVIN,  AND  OTHERS. 

faith  than  flow  or  spring  forth  tie,  and  then  very  excellent 
of  it,  as  a  fruit  out  of  a  tree,  fruits  of  all  vertues." 
they  neverknewthe force  there-  Former  Con.  Helvetia^  ivrit' 
of,  and  are  moved  witli  too  ten  A.  D.  1536. 
tveak  an  argument  to  think  so."  ".Among  good  workes  the 
B.  3.  ch.  3.  sec.  1.  chiefest,  and  that  which  is  the 
"  Christ,  (say  they)  and  John  chiefest  worship  of  God,  is 
in  their  preachings  do  first  ex-  faith,  which  doth  bring  forth 
hort  the  people  to  repentance,  niany  other  vertuts,  which 
{Matt,  iii  2.)  and  then  they  after-  could  never  be  in  men,  except 
■wards  say  that  the  kingdom  of  their  hearts  had  first  received 
lieaven  is  at  hand.  {Matt.xxx.l  ^  to  beleeve.  How  shall  they 
Such  commandment  to  preack  call  on  htm  in  whom  they  doe  not 
the  apostles  received,  such  or-  beleeve  ?*  So  long  as  mena 
der  Paul  followed,  as  Luke  re-  mindes  are  in  doubt,  whether 
porteth.  Acts  xx.  21.  But  God  heareth  them  or  not,  so 
while  they  superstitiously  stick  long  as  ever  they  think  that 
upon  the  joining  together  of  God  hath  rejected  thennr,  they 
syllables,  they  m^rk  not  in  what  doe  never  truely  CitU  upon  God. 
meaning  the  words  hang  toge-  But  when  as  once  we  do  ae- 
ther. For  when  the  Lord  knowledge  his  mercy  through 
Christ  and  John  do  preach  in  faith,  then  we  flie  unto  God,  we 
this  manner  :  repent  ye,  for  love  him,  we  call  upon  him, 
the  kingdom  of  heaven  is  come  hope  in  him,  looke  for  his  htlpe, 
near  at  hand  :  do  they  not  fetch  obey  f^im  in  afflictions,  because 
the  cause  of  repentance  from  we  doe  now  know  our  selves  to 
mere  grace  and  promise  of  sal-  be  the  sonnes  of  God." — 
vation  ?  Therefore  their  words  "  These  services  doth  faith 
are  as  much  in  effect  as  if  they  bring  forth.     Very  well  there- 


*  WiTsius,  a  distinguished  Calvinist,  in  treating  of  faith,  says,  that  it  is 
a  gift  of  God,  produced  by  the  external  preaching  of  the  word,  and  the 
internal  teaching  of  the  Holy  Ghost,  which  presupposes  knov:ledge,  im- 
plies assent  to  the  testimony  of  God,  and  is  followed  by  love,  and  the  other 
christian  graces.  Somethi?ig  must  be  iiioiun,  according  to  the  Calvinistic 
plan,  as  the  object  of  faith  ;  and  according  to  the  Hopkinsian  scheme,  as  the 
motive  in  view  of  ivhich,  the  holy  vohtion  shall  be  produced.  The  former 
says  that  the  mercy  of  God  in  Christ  must  be  known  ;  and  the  latter  con- 
tends that  the  least  portion  of  nioral  beauty  is  sufBcient,  for  the  object,  'm 
view  of  wluch,  tlie  love  of  being-  in  general  shall  be  created. 


H0PKINSIANI8M. 


185' 


HOPKINS,  A 

spect  to  the  objects  and  opera- 
libns  of  it.  Love  is  often  men- 
tioned in  the  scriptures  as  in- 
tending the  whole  of  christian 
holiness."  "  And  hofie  is  used 
to  express  the  whole  of  saving 
faith." 


ND  OTHERS. 

fore  the  fall.  And  upon  this 
ground  they  suppose,  that  re- 
generation consists  in  implant- 
ing a  new  principle,  taste  or 
relish  in  the  mind,  which  is  the 
source  of  all  the  holy  exercises 
of  the  subject  of  grace.  But 
this  sentiment  is  totally  repug- 
nant to  the  law  of  love.  This 
law  requires  no  such  principle 
of  holiness,  but  holiness  itself^ 
The  law  requires  nothing  which 
is/trevioua  to  love,  but  love  it- 
self." 

£mmon8f/i.  36ff« 


Definition. 
"  Saving  faith  is  an  under- 
standings cordial  receiving  the 
testimony  concerning  Jesus 
Christy  and  the  way  of  salvation 
by  him  ;  in  which  the  heart  ac- 
cords and  conforms  to  the  gos- 
fiei:' 

Syst.  1^01.2.^.39. 


«  Some  suppose,  that  sinners 
are  fiassive,  in  having  a  new 
heart,  or  in  becoming  real 
saints.  But  if  a  new  heart  does 
not  consist  in  di/irinci/ile  of  ho- 
liness, but  in  the  exercise  of 
holiness,  or  true  benevolence  ; 
then  the  sinner  may  be  as  ac- 
tive in  beginning  to  be  holy,  as 
in  continuing  to  be  holy." 

Emmons, /i.  267. 


ILLUSTRATION.  This  lovc,  and  consequently 

1.  The  things  which  the  gos-    faith,  repentance  and  hope,  are 

pel  contains  are  matter  of  pure    the  gift  of  God,  because  he  ere- 

revelation.     2.  The    gospel  is    ates  the  holy  exercises  of  love. 

a  testimony,    cencerning  God  Emmons,  Ser,  lOi 

34 


186 


CALVINISM. 


CALVIN, 


AND 


OTHERS. 


liad  said,  because  the  kingdom 
of  heaven  is  come  near  at  hand, 
therefore  repent  ye." 

B.  3.  ch.  3.  sec.  2, 

«  Where  they  comprehend 
faith  under  repentance,-  it  dis- 
agreeth  with  that  which  Puul 
saith  in  the  Acts,  that  he  testi- 
fied to  Jews  and  Gentiles,  re- 
pentance unto  God  and  faith 
in  Jesus  Christ,  where  he  reck- 
oneth  repentance  and  faith  as 
two  diverse  things.  What 
then  ?  Can  true  repentance 
stand  without  faith  ?  No :  but 
though  they  cannot  be  separa- 
ted, yet  they  must  be  distin- 
guished. As  faith  is  not  with- 
out hope,  and  yet  faith  and  hope 
are  diverse  things  ;  so  repent- 
ance and  faith,  although  they 
hang  together  with  one  perpe- 
tual bond,  yet  they  rather  should 
be  conjoined  than  confounded." 
B.  3.  ch.  3.  sec.  5.* 

Faith  is  the  gift  of  God  ;  {B. 
l.c/i  7.  sec.  5.  B  2.ch.3.sec.  8.) 


fore  said  Ambrose,  'Faith  is 
the  mother  of  good  will,  and 
of  just  dealing." 

Con.  Ausfiurge, 

"  Repentance  unto  life  is  a 
saving  grace,  wrought  in  the 
heart  of  a  sinner  by  the  Spirit, 
and  word  of  God,  whereby  out 
of  the  sight  and  sense,  not  on- 
ly of  the  danger,  but  also  of 
the  filthiness  and  odiousness  of 
his  sins,  and  upon  the  appre- 
hension of  God's  mercy  in 
Christ  to  such  as  are  penitent, 
he  so  grieves  for,  and  hates  his 
sins,  as  that  he  turns  from  them 
all  to  God,  purposing  and  en- 
deavouring constantly  to  walk 
with  him  in  the  ways  of  new 
obedience." 

Larger   Cat.   Q    76.    Con.  C. 
Scot.  Con.  P.  C  U.  S.  and  Say. 
Plat.  ch.   \5.  sec.  I,  2. 

All  good  works  are  the  fruits.) 
as  well  as  the  evidences  of  faith. 

Con.  P.  C  U.  S.  Con.  C  Scot, 
and  Say.  Plat.  ch.  16.  sec.  2. 


*  "  The  g-ospel  presents  a  faithful  testimony  to  be  believed,  exliibiting 
an  amiable  object  to  be  loved,  and  good  things  to  con  e,  to  be  hoped  for. 
jFai  I  H  respects  the  truth  of  the  testimony;  love  what  is  amiable  in  it; 
and  HOPE  the  good  things  in  prospect."  Lathrop  on  Ephesians. 

It  has  been  said,  that  calling  upon  the  name  of  the  Lord  is  faith.  Is  it 
not  rather  a  proof  that  faith  already  esis's  ?  Who  calls  upon  one,  in  whom 
he  does  not  believe  ?  Who  asks  for  mercy,  where  lie  does  not  believe  tlia^ 
anv  mercy  is  to  be  found  ?  Again,  it  has  been  said,  that  seeking  the  Lord  is 
faith.  But  who  seeks  any  temporal  or  spiritual  good,  wluch  he  does  not 
believe  to  exist  ?  It  is  also  said,  that  love  is  faith.  But  who  lovea  an  ob' 
ject  which  he  does  not  previously  believe  to  bclovelyi 


HOPtlNSIANISM. 


187 


nOPKINS,  AND  OTHERS. 

and  the  tlunj;»  which  he  has  "  It  is  agreeable  to  the  na- 
done  for  us,  and  the  good  things  ture  of  virtue  or  true  holineaa 
which  he  has  freely  offered  to  to  be  created  The  volitions  or 
all.  3.  The  gospel  represents  moral  exercises  of  the  miiid  are 
man  as  infinitely  guilty  and  virtuous  or  vicious,  in  M«r  own 
miserable,  a^  wholly  undone,  nature,  without  the  least  re- 
helpless  and  lost,  and  altogether  gard  to  the  cauaey  by  which 
dependent  on  the  Redeemer  for  they  were  produced.  This  is 
that  help  and  gract, of  which  he  apparent,  upon  the  principles 
is,  and  ever  will  be,  infinitely  of  those,  who  deny  the  pussi- 
unworthy.     Now  to  manifest  a  bility  of  created  holiness." 


rigtit  disposition  towards  all 
tliese  truths,  which  are  exhibit- 
edt  presupposes  disinterested 
benevolence,  which  is  believing' 
in  them  ;   which  is  holiness. 


Mmmonsyft.  279, 


It  would  be  selfishness  and 
sin  to  love  God  for  this  reason^ 
Vol.  3.  AOth  to  46th page,    that  he  first  loved  us.     Faith, 

and  every  christian  grace  must 

consist    in    disinterested  love. 

*'  IVe  love  hivi  because  he  Jirst 

loved  us  :  that  is,  had  he    not 

IMPBOVEMEHT.*  been  first  in  his  love,  and  o/ien- 

From  this  view  of  faith  we     ed  a  way  for  our  reconciliation ^ 

learn,   1.  That  many  have   been     by   sending   his  Son  to  be  the 

mistaken     in    supposing    that    propitiation  for  our  sins,  and  by 


•  The  Calvinists  teach,  that  saving  faith  is  neither  a  speculative  assent 
to  truth,  nor  a  temporary  faith,  Bor  a  fanatical  persuasion,  nor  the  faith  of 
miracles,  nor  the  faith  of  deviLi,  nor  a  mt  taphysical  faith.  They  aihnit  also^ 
that  no  man  can  know  liin.self  to  be  a  believer,  until  he  hiiS  evidence  from 
the  existence  of  the  fruits  of  faith  in  his  affections  and  life  They  affirm, 
however,  that  the  sinner's  warrant  to  believe  in  Christ,  does  not  arise  from 
his  warrant  to  A<r/<«je  that  he  is  a  believer.  Tliis  would  be  the  same,  as  t© 
reqiii-e  him  to  believe  before  lie  believed,  that  he  might  feel  atitliorized  to 
trust  his  guilty  soui  lo  the  Saviour.  The  sinner  m\\i>\.  frst  believe,  before 
he  can  have  any  evidence  of  his  faith.  It  is  idle,  therefore,  to  pretend 
as  many  do,  Uiat  (he  sinner  must  first  love  God,  before  he  can  have  any 
warrant  to  believe  in  the  Saviour.  Tbs  promise  is  a  warrant ;  and  our 
love  aa  evidence  for  faith. 


188 


CALTINISM. 


CALVIK,  AJ 

which  proceedeth  from  elec- 
tion :  {B.  3.  ch.  22.  sec.  10.) 
which  is  founded  on  the  pro- 
mise of  mercy  :  (jB.  3.  ch.  2. 
sec.  29.)  which  foUoweth  teach- 
ing :  {B.  3.  ch.  2,  sec.  6.)  which 
is  the  root  of  all  good  things  : 
{B.  4.  ch.  13.  sec.  20.)  which 
changes  the  whole  man  ;  (B.  3. 
ch.  3.  sec.  1  )  which  breedeth 
repentance  :  (B.  3.  ch.  3.  sec.  1.) 
which  engendereth  love  :  (B. 
3.  ch.2.  sec.  41.)  and  which  is 
joined  with  hope.  (B.  3  ch.  2. 
sec.  42.)  "  The  beginning  of 
willing  and  doing  well  is  of 
fgiith." 

B.  2.  ch.  3.  sec.  8. 


«  Godliness  I  call  a  rever- 
ence of  Godr  joined  with  love 
of  him,  which  is  procured  by 
knowledge  of  his  benefits, 
For  men  will  never  with  willi 
ing  obedience  submit  them- 
selves to  God,  until  they  per- 
ceive that  they  owe  all  things  to 


D  OTHERS. 

«  We  believe  that  this  true 
faith  being  wrought  in  man  by 
the  hearing  of  the  word  of  God, 
and  the  operation  of  the  Holy 
Ghost,  doth  regenerate  and 
make  him  a  new  man,  causing 
him  to  live  a  new  life,  and  free- 
ing him  from  the  bondage  of 
sin"  This  is  "  such  a  faith  as 
is  called  in  scripture  a  faith  that 
worketh  by  love,  which  excites 
a  man  to  the  practice  of  those 
good  works,  which  God  has 
commanded  in  his  word. — 
Which  works,  as  they  proceed 
from  the  good  root  of  faith, 
are  good  and  acceptable  in  the 
sight  of  God."  «  It  is  by  faith 
in  Christ  that  we  are  justified, 
even  before  we  do  good  works  : 
otherwise  they  could  not  be 
good  works,  any  more  than  the 
fruit  of  a  tree  can  be  good,  be- 
fore the  tree  itself  is  good." 

Con.  JR.  D.  C.  Art.  24. 

<'  We  beleeve  that  we  who 
by  nature  are  the  servants  of 
sin,  are  regenerated  unto  a 
new  life,  bymeanesof  this  same 
faith  ;  and  by  this  faith  we  re- 
ceive grace  to  live  holily,whiles 
we  do  embrace  that  evangeli- 
call  promise,  that  the  Lord  will 
give  unto  us  the  Holy  Ghost." 
French  Con. 

"  By  faith  is  signified  a  con- 
fidence, resting  in  the  Sonne  of 
God  the  Reconciler,  for  whom 


IIOPKINSIANISM. 


189 


IIOPKIKS,  AND  OTHERS. 

foith  consists  in  believing  that    his  spirit  regenerated  us  unto 
our  sins  are  forgiven,  that  Jesus    holy  disinterested  love,  to  which 
died  for  ««,  and  that  ive  shall  be    the  unrenewed  heart  is  an  utter 
saved.     Men  must^rs^  repent    stranger  :  had  he  not  thus  first 
and  believe,  in  order  to  pardon     loved  us,  and  done  all  this  for 
That  is  not  saving  faith,  which    us,  we  should  never  have  known 
consists  in  speculative  belief  of    what  true  disinterested  love  is." 
the  truth,  or  which  includes  the    We  love  him,  because  he  crca- 
idea  of  meritorious  works,  or    Hvelij  caused  us  to  love  him. 
•which  can  be  separated  even  in         Nojikins'   Sijatem,    Vol.  I.  ft. 
theory  from  evangelical  obedi-    564.  Emmons,  S fir insri«nd  Wil- 
ence,  or  which  precedes  rege-    iiamsyfiaasim. 
Iteration  and  the  existence  of  a 
new  heart  of  love.     2.  We  learn 
why  faith  is  represented  as  a 
duty  ;  because  it  is,  in  its  own 
nature,  universal  obedience.   3. 
The  interests  of  holiness  are 
secured  by  this  faith.     4.  Ac- 
cording to  this  representation        It  is  requisite,  to  the  exist- 
of  faith,    Paul  and  James  are    ence  of  faith,  and  of  every  other 
perfectly   consistent.      5.    We    saving  grace,  that   the  sinner 
learn  why  pardon  and  salvation    should  have  such  a  disposition, 
are  promised  to  the  least  degree    as  implies  a  willingness  to  be 
of  true  holiness.     6.  We  may    damned  for  the   glory  of  God. 
see  how  saving  faith  is  the  gift    «  He  therefore    cannot  know 
of    God  ;    faith    is  the  gift  of    that  he  loves  God  and  shall  be 
God,    as   holiness  is  his   gift,    saved,  until  he  knows  that  he 
because  they  involve  each  other,    has  that  disposition,  which  im- 
and  are  really  the  same."*  plies  a  willingness  to  be  damn- 


•  "  Saving  Faith,  the  nature  of  which  we  arc  now  to  explain,  is  not 
some  one  single  action  or  habit  of  the  soul ;  nor  ought  it  to  be  restricted  to 
one  faculty  of  the  mind  alone,  but  is  a  certain  aggregate,  consisting  of  va- 
rious  exercises,  diffusing  their  influence  in  turn,  without  confusion,  and  by 
a  grateful  combination  mutually  co-operating  :  it  imports  a  change  of  the 
whole  man :  is  the  fountain  of  the  whole  spiritual  life ;  and  finally,  is  the  holy 
and  curiously  inwrought  work  of  the  soul  towards  God  in  Christ.  With 
difficvdty  therefore,  can  its  extensive  meaning  be  distinctly  comprehended 
under  any  one  expression  " 


190 


CALVINISM. 


CALVIN, 


AND 


OTHERS. 


him  ;  that  they  are  nourished 
by  his  fatherly  care  ;  that  he  is 
to  them  the  author  of  all  good 
things,  so  that  nothing  is  to  be 
sought  elsewhere  than  in  him. 
Yea,  they  will  never  yield  them- 
selves truly,  and  with  all  their 
heart  wholly  to  him  unless  they 
assuredly  believe,  that  in  him  is 
perfect  felicity  laid  up  for 
them.'* 

JB.  I.  ch.  2.  sec.  1. 


we  are  received  and  doe  please- 
God." 

Con.  Saxony. 
"  No  man  can  love  God  above 
all  things,  and  worthily  imitate 
him,  but  he  which  doth  indeed 
know  him,  and  doth  assuredly 
looke  for  all  good  things  from 
him."  "  By  this  faith  we  are 
borne  ag  ane,  and  the  image  of 
God  is  repaired  in  us.  By  this 
faiih,  whereas  we  are  borne  cor- 
rupt, our  thoughts,  even  from 
childhood,  being  altogether 
bent  untoevill,  we  become  good 

and  upright." 

Con.  Sueveland. 


"  It  should  not  however,  seem  wonderful  to  any  one  that  we  embrace  so 
much  in  the  name  of  one  Christian  virtue.  For,  as  when  one  says  life,  he 
desii^nates  by  that  one  word  that  which  diffses  itself  through  his  whole 
eoul,  and  every  one  of  his  faculties,  and  which  is  both  communicated  to  his 
body  and  extends  itself  to  all  the  actions  of  the  living'  person  ;  so  when  we 
sa.y, ^Jaith  we  would  signify  by  that  term,  that  wliich  is  the  very  prolific 
fountain  of  the  whole  spiritual  life,  which  pervades  all  the  faculties,  and  is 
appr' )priate  to  those  who  are  to  be  imited  with  Chiist,  and  so  to  be  made 
alive,  to  be  sanctified,  to  be  blessed."  • 


"  There  are  many  actions,  as  well  in  natural  as  in  moral  things,  which, 
according  to  almost  universal  consent,  extend  themselves  through  the 
whoie  soul,  and  cannot  suffer  themselves  to  be  restricted  to  any  one  faculty. 
In  natural  things,  there  is  Jree  choice,  which  so  far  as  it  is  a  choice,  is  re- 
ferred to  the  understanding  ,•  but  so  far  as  it  is  Jree,  rather  to  the  fvill .-  so 
that  as  Bernard  somewhere  says,  *  a  man  is  fi-ee  to  liimself,  on  account  of 
his  Hvill ;  a  decider  to  himself,  because  of  his  reason.'  In  moral  things 
there  is  the  image  of  God,  and  original  righteousness,  which  are  to  be  pla- 
ced neither  in  the  intellect  alone,  nor  in  the  will  alone  ;  but  which  each  fa. 
culty,  of  its  own  right,  challenges  to  itself." 

Witsii  in  Symbolum.  Exercitatio  III,  Cap.  2,  3,  4. 


HOPKINSIANISM.  191 

HOPKINS,  AND  OTHERS. 

Holiness  consists  in  right  ex-  ed,  if  it  be  not  most  for  the  glo- 

ercises,  and  they  are  created  by  ry  of  God  that  he  should  be  sa- 

God      Wherefore,  faith  is  the  vcd." 

gift  of  God.  West's  Life  of  Hofikinsy  p.. 

System,  Vol.  2. /I.  W  to  S2.  150.* 


•  The  doctrines  of  Hopkins  are  utterly  repugnant  to  all  such  represen. 
tations  of  the  nature  of  lore,  and  faith,  as  are  contained  in  the  preceding 
pug-e  of  Calvinism  In  his  dialogue,  between  a  person  whom  he  calls  a 
Calvinist,  and  another,  denominated  a  Semi.Calvinist,  he  attempts  to  prove 
that  Paul  Was  actually  willing  to  be  damned  for  his  countrymen.  Paul,  he 
says,  was  actuated  by  the  love  of  being  in  general ;  and  if  the  salvation  of 
his  brethren  the  Jews,  was  a  greater  good  than  his  everlasting,  personal 
felicity,  he  was  willing  to  be  accursed  from  Christ,  if  his  rejection  might 
be  their  reconciliation.  Hence  he  argues,  that  all  good  men  must  pos- 
sess the  same  kind  of  disinieresied  benevolence,  which  dwelt  in  the  great 
apostle. 

**  God  has  revealed  it  to  be  his  will  to  punish  some  of  mankind  for  ever. 
You  know  not  but  you  are  one  of  them.  Whether  you  shall  be  saved  or 
damned  depends  entirely  upon  his  will  :  and  supposing  he  sees  it  most  for 
his  glory,  and  the  general  good,  that  you  should  be  damned,  it  is  certainly 
his  will  that  you  should  be  damned.  On  this  supposition,  then,  you  ought 
to  be  willing  to  be  damned  ;  for,  not  to  be  willing  to  be  damned,  in  this 
«ise,  is  opposing  God's  will,  instead  of  saying,  thy  •mill  be  done." 

Life  vf  Uopkina,p.  151. 

"  Without  which  submission  it  is  impossible  a  man  should  be  saved.** 
♦•  So  there  is  no  other  way  for  us,  not  to  turn  enemies  to  God  ourselves,  but 
to  be  willing  that  some  of  our  fellow  men  should  be  enemies  to  him  fot 
ever."  "  But  as  soon  as  we  cease  to  be  thus  willing  to  be  given  up  to  sin^ 
"•"e  are  given  up,  and  turned  enemies  to  God  and  all  good." 

JJfe  of  Hopkins,  p   151,  156,   157. 

See  Note  D.  at  the  end  of  the  chapter. 


192  ON  THE   LOVE    OF 

NOTE  A. 

6jY  the  love  of  jbeijs/'g  ijy  gejYEhaI^ 


The  Hopkinsian  writers  are  excessively  fond  of  the  science 
of  abstraction  They  have  certainly  displayed  much  ingenuity 
in  their  attempts  to  reduce  all  things  to  their  first  principles. 
But  it  is  thought  by  their  opponents,  th'dt  scri/itural  doctrines  are 
not  the  proper  materials  for  chemical  experiments,  and  chemical 
rlccomfiosition.  The  word  of  God  is  already  a  simple  declara- 
tion of  the  divine  will ;  and  all  endeavours  to  reduce  the  first 
firincitiles  of  revealed  religion,  tend  rather  to  promote  infideiity, 
than  to  subserve  the  cause  of  Christ. 

"  Holiness  is,  in  the  holy  scripture,  reduced  to  one  simple 
principle,  love,  and  made  to  consist  wholly  in  this,  by  which  is 
evidently  meant  disintel*ested  good  will  to  being  in  general,  ca- 
pable of  happiness,  with  all  that  affection  necessarily  included  in 
this.'*  Hopkins'  Syst.  Vol.  1.  fi.  350,  "Upon  this  it  may  be 
observed,  that  a  person  may  have  and  exercise  a  proper  regard 
for  himself,  and  desire  and  seek  his  own  interest  and  happiness, 
without  the  least  degree  of  the  self-love  which  is  opposed  to  dis- 
interested benevolence,  or  which  is  not  implied  in  it.  The  per- 
son who  exercises  disinterested  good  will  to  being  in  general^ 
must  have  a  proper  and  firofiortionable  regard  to  himself;  as  he 
belongs  to  being  in  general,  and  is  included  in  it,  as  a  necessary- 
part  of  it.  It  is  impossible  he  should  love  being  in  general,  or 
universal  being,  and  not  love  himself;  because  he  is  included  in 
universal  being.  Asd  the  more  he  has  of  a  disinterested,  uni- 
versal benevolence,  and  the  stronger  his  exercises  of  it  are,  the 
more  regard  will  he  have  to  his  own  being,  and  the  more  fer- 
vently will  he  desire  and  seek  his  own  interest  and  happiness." 

Hopkins'  Syst.  Vol.  l./i.  351. 

The  Rev.  Robert  Hall  has  given  an  admirable  confutation 
of  this  reasoning.  The  reader  will  be  gratified  with  a  copious 
extract  from  his  sermon  on  "  modern  infidelity.'* 


SEING    IN   GENERAL.  193 

*'  It  is  not  the  province  of  reason  to  awaken  new  passions,  or 
open  new  sources  of  sensibility,  but  to  direct  us  in  the  attain- 
ment of  those  objects  which  nature  has  ah'eady  rendered  pleas- 
ing, or  to  determine  among  the  interfering  inclinations  and  pas- 
sions that  sway  the  mind,  which  are  the  fittest  to  be  preferred. 
Is  a  regard  to  the  general  good  then,  you  will  reply,  to  be  ex- 
cluded from  the  motives  of  action  ?  Nothing  is  more  remote 
from  my  intention  :  but  as  the  nature  of  this  motive  has,  in  my 
opinion,  been  much  misunderstood  by  some  good  men,  and  abpr 
sed  by  others  of  a  different  description,  to  the  worst  of  purpo- 
ses, permit  me  to  declare,  in  a  few  words,  what  appears  to  me  to 
be  the  truth  on  this  subject. 

"  The  welfare  of  the  whole  system  of  being  must  be  allowed 
to  be,  in  itself,  the  object  of  all  others  the  most  worthy  of  be- 
ing pursued  ;  so  that,  could  the  mind  distinctly  embrace  it,  and 
discern  at  every  step  what  action  would  infallibly  promote  itj 
we  should  be  furnished  with  a  sure  criterion  of  right  and  wrong, 
an  unerring  guidiJ  which  would  supersede  the  use  and  necessity 
of  all  inferior  rules,  laws,  and  principles. 

"But  this  being  impossible,  since  the  good  of  the  wAo/e'is  a  mo* 
live  so  loose  and  indeterminate,  and  embraces  such  an  infinity  of 
relations,  that  before  we  could  be  certain  what  action  is  pre- 
scribed, the  season  of  action  would  be  past ;  to  weak,  short- 
sighted mortals.  Providence  has  assigned  a  sphere  of  agency, 
less  grand  and  extensive  indeed,  but  better  suited  to  their  limit- 
ed powers,  by  implanting  certain  affections  which  it  is  their  duty 
to  cultivate,  and  suggesting  particular  rules  to  which  they  are 
bound  to  conform.  By  these  provisions,  the  boundaries  of  vir- 
tue are  easily  ascertained,  at  the  same  time  that  its  ultimate  ob- 
ject, the  good  of  the  whole,  is  secured  ;  for,  since  the  happiness 
of  the  entire  system  results  from  the  happiness  of  the  several 
parts,  the  affections^  which  confine  the  attention  immediately  to 
the  latter,  conspire  in  the  end  to  the  promotion  of  the  former  ; 
as  the  labourer  whose  industry  is  limited  to  the  corner  of  a  large 
building,  performs  his  part  towards  rearing  the  structure,  much 
more  effectually  than  if  he  extended  his  care  to  the  whole. 

25 


1^4  On  the  lovB  oI^ 

"  As  the  ihtet'Pst,  however,  of  any  limited  niimher  of  per- 
sons may  not  only  not  contribute,  but  may  possibly  be  directly' 
opposed  to  the  general  good  ;  the  interest  of  a  family,  for  exam- 
ple, to  that  of  a  province,  or,  of  a  nation  to  that  of  the  world;  Pro- 
vid(-nce  ha*-,  a'soordered  it,  that  in  a  well  regulated  mind  there 
springs  ap,  as  we  have  already  seen,  besides  particular  attach- 
ments, cth  extended  regard  to  the  sfiecies-,  whose  office  is  twofold  j 
not  to  destroy  and  extinguish  the  more  private  affections,  which 
i»  mental  parricide  ;  but  first,  as  far  as  is  consistent  with  tho 
cUiims  of  those  who  are  immediately  committed  to  our  care,  t» 
do  good  to  all  men  ;  secondly,  to  exercise  a  jurisdiction  and  con- 
trol over  the  private  affections,  so  as  to  prohibit  their  indul- 
gence, whenever  it  wouid  be  attended  with  manifest  detriment  to 
the  whole.  Thus  every  part  of  our  nature  is  brought  into  ac- 
tion ;  all  the  practical  principles  of  the  human  heart  find  an  ele* 
merit  to  move  in,  each  in  its  different  sort  and  manner,  conspi- 
ring to  maintain  the  harmony  of  the  world  and  the  happiness  or 
the  universe." 

To  these  remarks,  contained  in  the  body  of  the  discourso^ 
Mr.  Halt  has  subjoined  the  following  in  a  note. 

"  It  is  somewhat  singular,  that  many  of  the  fashionable  infi* 
dels  have  hit  upon  a  definition  of  virtue,  which  perfectly  coin- 
cides with  that  of  certain  metaphysical  divines  in  America,  first' 
invented  and  defended  by  that  most  acute  reasoner,  Jonathak 
EnwAitDS.  They  both  place  virtue,  exclusively,  in  a  passion 
for  the  general  good,  or,  as  Mr  Edwards  expresses  it,  love  to 
being  in  general }  so  that  our  love  is  always  to  he  firofiortioned 
to  the  magnitude  of  its  object  in  the  great  scale  of  being  j 
■which  is  liable  to  the  objections  which  I  have  already  stated, 
is  well  as  to  many  others,  which  the  limits  of  this  note  will  not 
permit  me  to  enumerate.  Let  it  suffice  to  remark,  1.  That 
virtue  on  these  principles  is  an  utter  impossibility  ;  for  the  sys- 
tem of  being  comprehending  the  great  supreme  is  infinite^  and 
therefore  to  maintain  the  p,oper  proportion,  the  force  of  parti- 
cular attachment  must  be  ivjlnitely  less  than  the  passion  for  the 
general  good  ;  but  the  limits  of  the  human  mind  are  not  capable 


BEING    IN    GT-NERAL.  l95 

•f  any  fttnotions  so  infinitely  different  in  degree.  2.  Since  our 
views  of  the  extent  of  the  universe  are  capable  of  pt rpetuiil 
enlar(i:ement,  admitting  the  sum  of  existence  is  ever  the  samC) 
we  must  return  buck,  dt  euch  s:cp  to  diminish  the  strength  of 
particular  affections,  or  they  will  become  disproportionate,  and 
consequently  on  these  principles  vicious  ;  so  that  the  balance 
must  be  continually  fluctuating,  by  the  weights  being  taken  out 
of  one  scale  and  put  into  the  other.  3.  If  virtue  consist  exclu- 
sivly  in  love  to  being  in  general,  or  attachment  to  the  general 
good,  the  particular  affections  are,  to  every  purpose  of  virtue» 
useless,  and  even  pernicious ;  for  their  immediate,  nay,  their  ne- 
cessary tendency  is,  to  Attract  to  their  objects  a  proportion  of 
attention,  which  far  exceeds  their  comparative  value  in  the  gt-ncr 
fal  scale.  To  aiege  that  the  gfneral  good  is  promoted  by  tliera 
will  bo  of  no  advantage  to  the  defence  of  this  system,  hut 
the  contrary,  by  confessing  that  a  greater  suin  of  happiness  is  at- 
tained by  a  deviation  from,  than  an  adherence  to,  its  principles  ; 
unless  its  advocates  mean  by  the  love  of  being  in  general,  the 
same  thing  as  the  private  affections,  which  is  to  confound  all  the 
distinctions  of  language,  as  well  as  uU  the  operations  of  mind. 
Let  it  be  remembered,  we  have  no  dispute  what  is  the  ultimate 
end  of  virtue,  which  is  allowed  on  both  sides  to  be  the  greatest 
sum  of  happiness  in  the  univc -se  ;  tjic  question  is  merely,  what 
is  virtue  itself?  or,  in  other  worus,  '.vi»..t  are  ;he  means  appoint- 
«d  for  the  attainment  of  that  end  i 

**  There  is  little  doubt  from  one  part  of  Mr.  Godwin's  work, 
entitled  "  Political  Justice"  as  well  as  from  his  c^rly  habits  of 
reading,  that  he  was  indt  bted  to  Mr.  Edwards  for  his  principal 
arguments  against  the  private  Kffcctions  ;  though  with  a  daring 
confidence  he  has  pursued  his  priiiciples  to  an  extreme,  from 
which  that  most  excellent  man  would  .lave  revolted  with  horror  J 
The  fundamental  error  of  the  whole  systc-n  arose,  as  1  conceive, 
from  a  mistaken  pursuit  of  simplicity  ;  froni  a  wish  to  construct 
a  moral  system  without  leaving  sufficient  scope  for  the  infinite 
variety  of  moral  phenomena  and  mental  combination,  in  conse- 
quence of  which,  its  advocates  were  induced  to  place  virtue  ex- 
clusively in  some  one  disposition  of  mind,  and  since  the  passion 
for  the  general  good  is  undeniably  the  noblest  and  most  extensive 
fif  ail  others,  when  it  was  ouce  resolved  to  piaCe  virtue  in  anf 


06  THE    CHRISTIAN    GRACES 

one  thing-,  there  remained  little  room  to  hesitate  which  should 
be  preferred.  It  might  have  been  worth  while  to  reflect,  that  in 
the  natural  world  there  are  two  kinds  of  attraction  ;  one,  which 
holds  the  several  parts  of  individual  bodies  in  contact  ;  another, 
which  maintains  the  union  of  bodies  themselves  with  the  gene- 
ral system  ;  and  that  though  the  union  in  the  former  case  is 
much  more  intimate  than  in  the  latter,  they  are  equally  essential 
to  the  order  of  the  world.  Similar  to  this  is  the  relation  which 
the  public  and  private  affections  bear  to  each  other,  and  their  use 
Iti  the  moral  system." 


-'*«w*- 


NOTE  B. 

^LL    THE    CITTiISTIAJ\r  GRACES  REDUCED   TO  LOVE,    AGr^ 
CORDIA'G  TO  THE,  HOPKUVSIAJV  PRIJVCIPLES. 


The  chapter  immediately  preceding  the  last  note,  must  have 
convinced  every  reader,  that  the  Hopkinsians  decompose  the 
Christian  Graces,  and  reduce  them  all  to  one.  It  is  in  fact  their 
doctrine,  that  faith,  repentance  and  hope  are  all  comprehended 
in  a  single  exercise  of  love.  Let  the  reader  imagine  that  the 
following  discourse  is  from  the  mouth  of  one  of  these  divines, 
and  that  the  notes  accompanying  it  are  the  observations,  which  a 
sensible  Scotchman  whispers  to  his  own  heart,  during  the  de- 
livery. 

THE    DISCOURSE. 

?' KOW    FAITH      IS     THE    SUBSTANCE     OF     THINGS     HOPED     FOR  ^"^ 
THE    EVIDENCE    OF    THINGS    NOT    SEEN." Heb.  Xl.  I. 

He  that  believeth  shall  be  saved.  Without  faith  it  is  impos? 
sible  to  please  God.  We  are  deeply  interested  therefore, 
In  the  inquiry,  "  what  is  faith  ?"  Does  it  consist  in  the  as- 
^pnt  pf  the  understanding  to  divine  truth  ?  Is  it  nothing  more 


HEDUCED    TO    LOVE.  19? 

•*ian  a  perception  of  the  mind,  that  Jehovah  is  a  being  of  veraci- 
ty, and  consequently  worthy  of  our  confidence  ? 

Faith  has  the  promise  of  salvation.  Is  faith  a  belief  of  every 
revealed  truth  ?  Must  the  whole  Bible  be  understood  by  every 
one  who  shall  be  saved  ?  It  seems  desirable,  that  faith  should  be 
reduced  to  its  simplest  state,*  that  we  may  see  what  it  is  in  itself ; 
and  that  its  effects  should  be  traced,  that  we  may  learn  to  distin- 
guish it  in  actual  existence.  What  is  the  nature  of  saving  faith  ? 
And  how  docs  it  discover  itself  in  the  children  of  God  ?  Let  us 
consider 

I.  Faith  in  essence  ;  and,  II.  Faith  in  operation. 

«  Fdth  is  the  substance  of  things  hoped  for ;  the  evidence  of 
things  not  seen."  This  is  an  inspired  representation,  which  is 
worthy  of  profound  regard. 

Let  us  attend  to  it,  with  the  desire  of  being  thoroughly  ac- 
quainted with  the  terms  of  salvation.  Let  us  search,  as  thos© 
vrho  seek  to  know  the  way  of  life,  and  to  obtain  the  full  assu- 
rance of  justification  through  faith  in  Jesus  Christ. 

The  text  distinguishes  saving  faith  from  the  simple  assent 
pf  the  mind  to  truth.  You  may  have  a  firm  mental  persuasion 
of  the  reality  of  things  not  hoped  for,  and  of  things  so  disre- 
garded by  the  heart,  as  to  be  the  object  of  neither  c/i?«£r^  nor 
fear  ;  neither  love  nor  hatred.  Saving  faith  has  much  concern 
with  the  qffectiona.     It  is  the  substance  of  things  hoped  for. 

The  text  consigns  to  perdition  that  cold,  inactive,  insensible, 
unprofitable  faith,  which  consists  in  thout^ht  conformed  to  truth  ; 
and  which  comprehends  no  more  piety  than  the  mathematician's 
perception  that  the  sum  of  all  the  parts  is  equal  to  the  whole.f 


*  He  must  have  a  good  metaphysical  laboratory  to  do  that.    This  reda- 
plng  of  tilings  already  simple,  commonly  confounds  men. 

t  Saving  faith,  however,  does  not,  exclude  thought  conformed  to  truth. 


19»  THE    CHRISTIAN    GRACES 

«  Thou  believest  that  there  is  one  God ;  thon  dost  trell  ;'* 
for  there  is  abundant  evidence  to  prove  the  existence  of  the  Dei- 
ty. It  is  well  to  admit  this  truth  ;  for  it  would  be  a  proof  of  in-- 
sanity  or  idiotism  to  deny  it.  This  however  is  not  enough. 
"  The  devils  also  believe."  They  have  such  faith  as  is  the  sub* 
stance  of  things  not  hoped  for ;  which  is  enmity.  This  enmity' 
is  the  substance  of  that  future  punishment  which  they  believe 
will  be  inflicted  on  them,  after  the  final  judgment.  Enmity  is. 
the  substance  of  hell-torments.  It  is  enmity  which  makes  th©^ 
evil  angels  miserable.*  When  they  believe  in  things  not  hojied. 
for^  they  feel  such  painful  opposition  to  God,  such  piide,  niaJJcej 
desire  of  revenge,  and  despair,  as  constitute  a  copious  f.r«.Itli5i- 
tion  of  the  "  wine  of  the  wrath  of  God,"  which  is  to  be  pourc^l 
out  after  the  final  judgment. 

Love  is  the  opposite  to  hatiied.  The  substance  of  thing» 
hoped  for,  is  LOVE,  t  This  is  the  essence  of  saving  faith.  H« 
"Who  has  felt  the  love  of  God  shed  abroad  in  his  heart,  in  sub- 
stance participdtes  of  those  blessings  for  which  he  hopes.  We 
do  not  hofie  for  what  we  do  not  desire :  and  we  do  not  desire 
what  we  do  not  love.  Since,  therefore,  there  can  be  no  saving 
faith  without  hofie  ;  and  no  hofie  without  desire^  and  no  desire 
without  love  ;%  we  learn  that  love  is  the  essence  ol  faith  |j  And 
■where  love  exists,  will  be  found  all  those  graces  which  constii 
tute  the  "  new  heart." 


*  What !  are  there  no  positive  torments  in  hell  ?  He  forget*  that  this  em 
mity  is  punished  hy  God. 

•j-  Although  love  Is  implied  in  hope,  yet  it  is  neither  the  essence  of  hope, 
nor  of  the  things  hoped  for.  What  I  hope  for  I  also  love  :  but  love  is  dia- 
tinct  from  hope.  I  love  wealth  ;  but  I  do  not  hope  for  it.  Much  less  i? 
love  the  essence  of  the  things  hoped  for.  I  hope  to  be  able  to  pay  my 
debts  ;  but  love  will  neither  constitute  that  ability,  nor  satisfy  wy  cre- 
ditors. 

i  That  is  truth.    Hold  it  fast ! ; 

H  That  does  not  follow ;  for  thinqrs  may  coexist,  and  be  necessarily  con^ 
nected,  which  are  not  of  the  same  essence^ 


REDUCED    TO    LOTB.  ^^9 

^his  maybe  proved,  by  the  following  demonstration. 

Christ  has  taught  us,  that  "  except  a  man  be  born  again  he 
oannot  sec  the  kingdom  of  God  ;"  or,  he  cannot  be  saved. 
Yet  he  has  assured  us,  that  he  who  bciieveth,  or  has  faith,  shull 
be  saved.  It  follows,  therefore,  if  both  declarations  are  true, 
that  to  be  born  again,  and  to  receive  the  gift  offaith^ax^  the  same 
thing.  Of  course  the  new  birth  and  Jail h  are  one  in  essence.*, 
A<din,  it  is  written,  that  "  every  one  who  loveth  is  born  of  God." 
Hence  it  follows,!  since  love,  produced  in  man,  constitutes  the 
new  birth,  and  since  the  new  birth  and  faith  are  the  same,  that 
iove  and  saving  faith  are  one  in  essence.  In  other  words>  faith 
in  its  simplest  state,  is  love  to  God. 

This  love  produced  in  man  by  the  Holy  Ghost,  is  the  essence 
•f  whf'tis  commonly "^^lled  "  the  new  heart,"  "  the  good  and  ho- 
nest hf;:Ml,"  or  "  a  right  disposition."  Faith  then,  in  its  simplest 
state,  faith  m  essence, is  neither  more  nor  less,  than  such  a  right 
disposition  as  is  produced  by  regeneration  :  or  by  the  act  of 
G')d,  which  causes  love  in  that  person  who  formerly  had  a  carnal 
mind  of  unbelief  and  enmity. 

Our  Lord  Jesus  in  the  parable  of  the  sower,  compares  the 
hearts  of  men  to  various  kinds  of  ground;  and  divine  Huth  to 
seed  sown  by  him  who  preaches  the  gospel.  Those  hearts 
which  he  comparrd  to  the  beaten  pathway,  to  stony  and  thoiny 
ground,  were  destiuue  of  saving  faith ;  for  although  they  might 
**  a  while  believe,"  yet  "  in  time  of  temptation"  they  would 
"  fall  away."  It  is  a  prerequisite  to  salvation,  that  "  the  fallow 
ground"  of  the  affections  be  "  broken  up"  so  that  the  heart  shall 
^come  "  good  ground,"    suitable  for  the   production  of   the 


•  Faith  19  my  act.  **  Lord,  IbeliefK-"  Regeneration  is  the  work  of  God 
upon  me.  I  am  passive  in  it ;  for  it  is  »he  work  of  another  performed  »ip- 
•n  ;ny  soul  That  faith  is  a  gift  is  true  ;  for  God  enables  me  to  believe. 
This  believing  is  the  first  act  of  a  regenerated  souL 

f  Not  that  love,  the  effect  and  evidence  of  a  new  heart,  5s  the  neW 
keart ;  bui  it  follows,  thathe  who  h'S  not  love,  t'le  eilieoi,  has  n^t  th^rt^ 
fcncrated  soul,  which  i»  isT wJ»L»lj  tiit  iv«w«  of  If ve» 


^00  THE  CnillSTlAN  GRACE* 

Christian  graces.  "  Other  fell  on  good  ground,  and  sprang  up, 
and  bare  fruit  an  hundred  fold."  The  explanation  of  our  Lord 
maybe  literally  translated  thus  :  "  But  by  the  good  ground  are 
meant  those,  who  in  an  honest  and  good  heart  having  heard  the 
word,  keep  it,  and  bring  forth  fruit  with  perseverance."  Luke 
viii.  15.  Here  is  our  Saviour's  representation  of  saving  faith. 
It  is  a  right  disposition.  Its  essential  principle  is  "  an  honest 
and  good  heart."*  Without  this,  truth  may  be  admitted  by  the 
understanding,  and  have  a  partial  influence  on  the  life  :  but, 
without  this,  no  person  will  so  receive  the  truth,  as  to  be  united 
to  Christ,  by  a  saving  moral  union,t  and  escape  "  the  wrath  to 
come." 

It  is  not  necessary  to  ascertain  how  great  a  quantity  of  truth 
this  heart  receives,  in  order  to  determine  whether  the  person 
possessing  it  shall  be  saved.  It  is  sufficient  that  the  heart, 
through  regeneration,  is  made  good.  Now  the  heart  is  a  figura- 
tive expression,  used  to  denote  the  disposition  of  the  man. 

When  this  disposition,  which  consists  in  moral  exercises,!" 
is  changed  from  enmity  to  love,  from  the  supreme  love  of  self  to 
the  love  of  God,  there  is  said  to  be  created  a  holy  heart,  which 
receives,  cherishes  and  loves  divine  truth,  to  the  salvation  of  the 
soul.     Should  death,  however,  immediately  ensue  upon  the  pro* 


*  If  fa'th  and  a  good  heart  are  precisely  the  same  thing,  since  I  am  justi- 
fied by  faith,  I  must  also  be  justified  by  a  good  heart.  Consequently  God 
does  not  justify  the  ungodly.  Faith  belongs,  indeed,  to  every  good  heart, 
as  the  eye  or  hand  belongs  to  every  complete  body.  But  the  hand  is  not 
the  whole  body.  The  preacher  does  not  seem  to  know  that  things  can  be 
distinguished,  without  being  separated.  I  distinguish y^jVA  from  the  state 
produced  in  regeneration  ;  but  1  do  not  disjoin  the  two. 

f  Tut !  tut !  man,  what  do  you  mean  by  moral  union  ?  The  members  of 
every  corporate  body  have  a  moral  union,  even  while  tliey  cordially  oppose 
and  hate  one  another. 

t  Exercise  and  disposition  are  as  distinct  as  matter  and  motion,  the  lungs 
and  the  act  of  respiration  ;  or  as  your  written  sermon  and  the  act  of  read- 
Higit. 


REDUCED    TO    LOVE.  201 

ductlon  of  a  benevolent  disposition  in  the  formerly  malevolent 
sinner,  before  any  of  the  doctrines  of  the  gospel  were  revealed  to 
the  understandinjj,  the  renewed  person  would  be  safe  :  this  same 
heart  would  love  truth  and  be  happy  in  it,  when  gospel  knowledge 
should  be  one  of  Jehovah's  gifts  to  his  exalted  children.  Sucli 
may  be  the  regeneration  of  infants  ;  and  such,  if  it  shall  please 
the  Holy  Spirit  to  work  in  them,  the  regeneration  of  persons 
destitute  of  divine  revelation.  Why  should  it  seem  incredible, 
that  God  should  now  create  a  disposition  of  love  to  that  which  is 
now  known  to  be  holy,  and  aftcrwurds  afford  new  objects  to 
excite  regard  ?  Is  not  the  child  born  before  it  is  fed  ?  Is  not 
the  honest  and  good  heart  produced  before  the  seed  is  sown 
upon  it  ? 

The  penitent  thief  is  an  example  of  one  who  had  this  renewed 
disposition,  this  faith  in  essence,  without  living  to  grow  in  the 
finowlcdge  of  God,  and  bring  forth  the  fruits  of  faith. 

Hear  the  excellent  Saurin  upon  this  subject. 

"  A  true  faith  must  necessarily  be  a  principle  of  good  works. 
It  may  happen,  that  a  man  "  may  have  tliis  principle,  and  may  not 
have  an  opportunity  of  expressing  it  by  practice,  and  of  bring- 
ing it  into  action  ;  he  hath  it>  however,  in  intention.         '  « 

——     "  The  thief,    in  one   sense, 

strictly  speaking,  did  no  good  work  ;  but  in  another  sense, 
he  did  all  good  works.  We  say  of  him  as  we  say  of  Abraham, 
he  did  all  in  heart,  in  intention,  Abraham,  from  the  fir*t  mo- 
ment of  his  vocation,  was  accounted  to  have  abandoned  his 
countty,  sacrificed  his  son  Isaac,  and  wrought  all  those  heroical 
actions  of  Christian  faith,  which  made  him  a  model  for  the 
whole  church.  In  like  manner,  the  converted  thief  visited  all 
the  sick,  clothed  all  the  naked,  fed  all  the  hungry,  comforted  all 
tlie  afflicted,  and  was  accounted  to  have  done  all  the  pious  ac- 
tions, of  which  faith  is  the  principle,  because  he  would  infalli- 
bly have  done  them,  had  God  afforded  him  opportunity."* 

Saurin's  doctrine  o£  sl  principle,  was  not  like  yoiir  doctrine  bf  exercise. 
36 


202  YHE    CHRISTIAN    GRACES 

Take  away  this  principle  of  faith,  or  this  first  exercise  of  lov6^ 
this  goodness  of  heart,  this  renewed  disposition,  and  whatever 
may  be  believed  about  Jesus,  the  Saviour  of  sinners,  there  is  no 
saving  faith  left  in  the  soul:  but  take  everything  else  away^ 
even  knowledge,  good  works,  memory  and  reason,  and  the  soul 
is  Sftill  secure,  according  to  a  divine  constitution  through  the 
righteousness  which  is  by  faith. 

Faith  is  the  sole  term  of  salvation.  Faith  then,  in  its  simplest 
state,  must  imply  every  prerequisite  to  saJvation.  It  is  declared, 
absolutely,  that  he  who  believeth  shall  be  saved.  Again,  it  is 
affirmed  that  "  without  holiness,  no  man  shall  see  the  Lord,"  or 
be  saved.  It  follows,  from  these  two  declarations,  that  evan* 
gelical  faith  and  holiness  are  the  same  in  essence.* 

Moreover,  holiness  consists  in  conformity  of  heart  to  the  will 
of  God,  or  in  a  right  disposition.  Here,  again,  we  have  the  con- 
clusion, that  saving  faith  consists  in  a  renewed  heart. 

In  various  passages  of  the  holy  scriptures  we  are  taught,  that 
the  poor  in  spirit,  the  meek,  the  penitent,  the  merciful,  the  pure 
in  heart,  the  peace-makers,  and  those  who  endure  persecution  for 
righteousness'  sake,  shall  be  saved.  But  none  shall  be  saved 
except  they  have  faith.  It  is  a  necessary  consequence,  therefore, 
that  saving  faith  should  comprehend  in  its  essence,  each  and  all 
of  the  christian  graces. 

«  Without  faith  it  is  impossible  to  please  God."  Yet  you  may 
please  God,  if  you  love  what  he  loves,  hate  what  ke  hates,  and  are 
thus  conformed  to  his  will.  The  love  of  holiness,  and  hatred  of 
sin,  therefore,  comprehend  every  thing  which  is  essential  to 
saving  faith.  To  love  holiness  and  hate  sin,  is  to  have  a  renewed 
disposition,  or  to  believe  with  the  heart  unto  everlasting  life. 


•  Faith   is   one  constituent   part  of  holiness;  but  because  holiness  in- 
cludes faith,  it  does  not  follow  that  each  part  is  equal  to  the  sum  of  all  tbo 

parts. 


REDUCED    TO    LOVE.  203 

To  this  doctrine  of  the  identity  of  saving  faith  and  love.^  it  may 
ht  objected,  thdtPdul  saith,  "  now  abideth  faith,  hope, charity,  (^or 
love,)  these  three  ;  but  the  {greatest  of  these  is  love."  I  Cor  xiii. 
13.  "  Now  if  faith  and  love,"  says  the  objector,  "are  the  same 
thing,  you  make  the  apostle  assert  that  one  thing  is  greater  than 
itself"*  The  answer  is  easy.  There  are  many  kinds  of  faith. 
One  is  historical,  because  it  depends  upon  historical  evidence. 
Another  is  metaphysical,  because  it  depends  upon  metaphysical 
induction.  Another  is  temporary,  because  it  endureth  only  for 
a  time.  /.j»other  i*  tl.e  faith  of  devils,  because  those  who  pos- 
sess it,  ivUw  tUc  Jevils,  believe  and  tremble.  Another  is  the 
iaith  of  tr/.r^clei,  peculiar  to  divinely  inspired  persons. 

Of  this  the  apostle  speaks  when  he  says  that  love  is  greater 
than  faith.  It  is  his  design  to  show  the  superiority  of  love  over 
miraculous  gifts.  "  Though  1  have  all  faith,  so  that  I  could  re- 
move mountains,  and  have  not  love,  I  am  nothing."  Savinjj 
faith, or  love,  is  greater  than  the  faith  of  miracles:  for  the  first 
tmites  us  to  Christ  by  a  union  of  affection,!  and  secures  glory  ; 
but  the  second  might  be  possessed  by  Balaam  and  Judas,  while 
they  were  the  enemies  of  God.  Inspiration  did  not  necessarily 
impiy  regeneration  and  sanctification  ;  but  love  was  in  its  own 
nature,  the  saving  grace  of  faith,  "  the  substance  of  things  ho- 
ped for." 

The  second  nart  <*  the  text  declares  faith  to  be  « the  evidence 
of  thuigs  not  seen."     This  can  be  said  of  that   saving  faith  only^ 


•  Much  more  might  be  objected.  It  is  well  for  the  preacher  that  he  hnK 
the  pulpit  to  himself;  but  it  would  be  wcU  for  the  people  if  my  uncle 
Sauney  was  there. 

I  Union  of  affection  !  Is  this  then,  the  moral  union  ?  A  man  loves  a, 
young  woman.  Is  it  love,  or  tlieir  marriaje  whicli  completes  that  union 
in  which  they  tivain  are  constituted  ontjleah  ?  A  man  loves  anotlier  woman 
more  than  his  wife.  Is  this  a  moral  union  ?  Union  of  afibction  may  even 
exist  between  a  gang  of  robbers.  Wliy  does  he  not  speak  of  the  spirit- 
ual and  mystical  union  of  tlie  scriptures  ?  Had  any  poor  sinner  loved 
God,  would  there  have  been  any  union  without  a  covenant  of  grace  ?  Or, 
can  tliere  be  a  matrimonial  union,  without  jpme  covenant  engagement  h^j 
twecn  the  parties  ? 


204  THE    CHRISTIAN    GRACES 

^hich  has  been  described.  For  historical  or  speculative  faith 
AHiSEsyVo/rt  evidence,  but  furnishes  no  evidence  of  the  truth  ©f 
things  not  seen.  I  may  believe  what  is  false  ;  and  my  faith  is  no 
evidence  to  prove  that  my  mental  persuasion  is  founded  on  truth. 
I  may  be  conscious  of  assenting  to  a  proposition  ;  but  this  con- 
sciousness is  no  evidence  of  the  truth  of  the  proposition.  I 
may  believe  with  the  understanding,  that  Jesus  Christ  is  the  Sa- 
viour of  believers,  while  this  furnishes  no  evidence  to  me,  or  to 
others,  of  the  truth  of  the  gospel  history.  It  is  otherwise  with 
fhai  faith  nvhich  is  of  the  operation  of  the  Holy  Spirit.  Saving 
faith  is,  to  those  who  possess  it,  and  often,  by  its  manifestation, 
to  others,  "  tme  evidemce  of  things  not  seen." 

Saving  faith  has  been  proved  to  consist  essentially  in  love. 
Now  of  love  we  may  be  conscious.  It  is  an  effect  of  some 
cause  ;  for  there  is  no  effect  without  an  adequate  cause.  The 
believer  may  reason  with  himself.  "  J^oiv,  I  love  God.  For- 
merly,  I  hated  him.  Whence  this  change  ?  Who,  or  what,  has 
caused  this  love  in  me  ?  I  did  not  produce  it  myself,  for  while  I 
■was  at  enmity  against  God,  I  had  not  the  disposition,  and  there- 
fore had  not  the  power  to  cause  love.  Who  then  caused  it  ?  It 
must  have  been  God,  for  other  beings  either  could  not,  or  would 
not,  have  done  it."  In  this  manner,  the  believer  finds  his  love, 
or  saving  faith,  to  be  the  evideiice  of  several  unseen  things  j 
but  especially  of  the  power  of  God  in  changing  the  human 
heart. 

In  this  manner  also,  faith  is,  to  the  believer,  the  evidence  of 
the  truth  of  the  gospel,  a  thing  not  seen,  but  felt  by  every  child 
of  God.  Being  convinced  of  the  truth  of  the  gospel,  one  must 
admit  its  divme  origin,  and  the  inspiration  of  the  writers  of  it, 
so  that  saving  faith  becomes  the  evidence  of  all  the  unseen  things 
contained  in  the  word  of  God.  In  this  manner,  "  the  Spirit,"  pro- 
ducing love  in  us,  of  which  we  are  conscious,  "beareth  witness 
with  our  spirit,  that  we  are  children  of  God,"  When  we  "de- 
sire the  sincere  milk  of  the  word,  that  we  may  grow  thereby," 
pur  desire  is  evidence,  that  we  are  "new-born  babes — in  Christ." 

Through  the  consciousness  of  love,  "  he  that  believcth  on 
the  Son  of  Godj  hath  the  witness  in  himself." 


REDUCED    TO     LOVE.  205 

This  same  faith  may  be  so  manifested  to  others,  as  to  afford 
evidence  of  the  truth  of  gospel  doctrines,  concerning  "  things 
not  seen."* 

When  the  infidel  perceives,  that  one,  who  was  formerly  a  scoff- 
er like  himself,  has  become  obedient  to  the  gospel,  were  he  to 
obey  the  dictates  of  reason,  he  would  acknowledge  the  finger  of 
God,  and  say,  "  these  miracles  of  grace  arc  sufficient  evidence 
of  the  truth  of  Christianity."  Indeed,  the  faith  produced  in  re- 
bellious men,  and  made  visible  in  their  conduct,  has  been,  to  mul- 
titudes, evidence  which  they  could  not  resist,  of  all  the  unseen 
realities  asserted  in  the  Bible. 

Faith,  then,  is  more  than  simple  assent  to  truth.  It  is  not 
enough  to  credit  divine  testimony.  We  mwslfeel  divine  fiov/er^ 
exercised  in  changing  the  heart  from  enmity  to  love.  We  must 
have  faith  that  will  be  evidence  of  the  truth  of  the  doctrines  of 
grace.  We  must  have  that  faith,  which  "  is  the  subbiauce  of 
things  hoped  for  ;  the  evidence  of  things  not  seen." 

,  We  come  now,  secomoly,  to  the  consideration  of 

rXITH    IN    OPERATION. 

Faith  is  one  in  principle,  but  various  in  operation.  Faith,  in 
essence,  is  such  a  disposition  as  will  lead  the  person  possessing 
it,  to  receive  and  obey,  imperfectly  here,  and  perfectly  hereafter, 
all  that  moral  truth  which  God,  in  any  manner,  reveals  to  his  un- 
derstanding. 

"  Faith,"  says  Saurin,  "  is  a  disposition  of  mind,  that  chan- 
geth — according  to  the  various  objects  which  are  proposed  to  it. 


•  "  Things  not  seen"  is  a  scriptural  phrase,  of  definite  signification, 

f     for  things  divinely  revealed.     They  are  neither  the  objects  of  the  natural 

eye,  nor  of  our  own  consciousness.     They  are  not  external  objects,  seen  in 

material  light,  nor  things  within  us,  seen  by  the  faculty  of  reflection.     Tiiey 

are  cite  spiritual  things,  which  are  exhibited  in  the  word  of  God.     Faith 

»-. ,  perceives  them  with  a  perfect  conviction  of  their  reality. 


20©  -THE    CHRlSTtAN    GRACE§ 

If  the  object  presented  to  faith  be  a  particular  object,  faith  is  a 
particular  disposition  ;  and  if  the  object  be  general,  faith  is  a 
general  virtue." 

Similar  sentiments  are  expi'essed  in  the  Presbyterian  Confes- 
sion of  Faith.  *'  By  this  faith,  a  christian  believeth  to  be  true> 
whatsoever  is  revealed  in  the  w^ord,  for  the  authority  of  God  him- 
self speaking  therein  ;  and  acteth  differently,  upon  that  which 
each  particular  passage  thereof  coijtaineth ;  yielding  obedience 
to  the  commands,  trembling  at  the  threatenings,  and  embracing 
the  promises  of  God  for  this  life,  and  that  which  is  to  come. 
But  the  principal  acts  of  saving  faith  are,  accepting,  receiving, 
and  resting  upon  Christ  alone  for  justification,  sanctification  und 
eternal  life,  by  virtue  of  the  covenant  of  grace.  This  fdith  is 
ditferent  in  degrees,  weak  or  strong  ;  may  be  often  and  many- 
ways  assailed  and  weakened,  but  gets  the  victory  ;  grovveth  up 
in  many  to  the  attainment  of  full  assurance  through  Christ  whof 
is  both  the  author  and  finisher  of  our  faith."* 

The  whole  of  the  eleventh  chapter  of  the  epistle  to  the  He- 
ireivs  gives  a  similar  representation  of  the  various  operations  of 
faith.  By  manifesting  this  benevolence  of  disposition,  the 
"  elders  obtained  a  good  report."  Their  good  und  honest  heart; 
was  manifested  in  their  piety  of  life,  so  that  a  good  report  of  the 
ancient  friends  of  God  has  come  even  to  these  latter  ages. 

Infidels,  of  proud,  unrenewed  temper  of  soul,  deny  the  Mosaic 
history  of  the  creation  ;  but  we,  who  have  been  renewed  in  heart, 
"  understand,"  from  the  testimony  of  God,  "  that  the  worlds 
were  framed  by  the  word  of  God  ;  so  that  the  things  which  are 
seen  were  not  made  of  things  which  did"  previously  "  appear." 
To  give  credence  to  the  divine  testimony,  respecting  the  crea- 
tion of  the  world,  is  one  operation  of  faith,  peculiar  to  those  who 
enjoy,  either  by  tradition  or  written  revelation,  this  divine  ground 
of  faith. 


•  Aye !  would  he  bad  framed  his  whole  discourse  according  to  tha^ 
summary. 


REDUCED   TO   LOVE.  207 

"One  changed  in  heart  by  the  Spirit  of  the  Lord,  might  be  left 
inthout  any  evidence,  except  conjectural,  that  the  things  now 
«een,  wer^  made  of  nothing.  In  such  a  case  his  saving  faith 
would  not  lead  him  to  understand',  what  was  not  revealed;  What- 
ever truth  is  clearly  revealed  to  one,  who  has  aright  disposition, 
will  be  admitted  and  obeyed :  but  a  truth  not  known,  can  be  the 
object,  neither  of  love  to  the  new  heart,  nor  of  hatred  to  the  car- 
nal mind,  itccording  to  the  believer's  knowledge  will  be  his 
Exercises  of  faith. 

«  By  faith,  Abel,"  having  the  love  of  God,  which  induces  obe- 
dience, "  oflcred  unto  God  a  more  excellent  sacrifice  than  Cain," 
for  Abel  conformed  to  the  divine  command,  and  offered,  as  typical 
of  the  Lamb  of  God,  the  "  firstlings  of  his  flock  ;"  while  Cain, 
following  his  own  inventions,  because  he  was  destitute  of  love, 
brought  what  was  not  required,*  *'  of  th«  fruit  of  the  ground  an 
offering  unto  the  Lord." 

Enoch  was  renewed  in  the  spirit  of  his  mind,  and  through  the 
possession  of  this  savings  faith,  so  pleased  God  by  exemplar]^ 
obedience,  that  he  "  was  translated." 

"  Without  this  faith,"  which  consists  in  rectitude  of  dis« 
position,  "  it  is  impossible  to  please  God,"  by  any  external  obe- 
dience. 

So  much  knowledge  is  essential  to  the  existence  of  the  "  obe- 
dience of  faith,"  as  shall  constitute  us  accountable  creatures.  If 
we  have  "  the  spirit  of  faith,"  3  Cor.  iv.  13.  or  a  "  new  heart," 
all  which  is  necessary  to  the  performance  of  such  actions  as  will 
please  God,  is  the  knowledge  that  God  exists,  and  is  a  moral 
governor  of  the  world.  "  He  that  cometh  to  God  must  believe 
that  he  is,  and  that  he  is  a  rewarder  of  them  that  diligently  seek 
him."     If  the  dying  infant  should  have  the  new  heart,  he  might 


*  How  do  you  know  that.  Sir?  You  have  no  evidence  but  Dr.  Lee'* 
opinion.  It  vfas  faith,  and  not  the  matter  of  the  offering,  whicli  made  the 
fliflerence  between  Cain  and  Abel's  oblation.  It  is  eKSi^jT  to  invent  aoqie 
new  doctrin*  th»i^  to  support;  it  by  ibe  scriptures, 


208  THE  CHRISTIAN    GRACES 

in  heaven  have  the  communication  of  such  knowledge,  as  should 
inspire  deeds  of  faith,  or  the  emotions  of  love  to  God,  and  grati- 
tude to  Jesus,  on  whose  account  the  babe  of  apostate  parents 
was  taken  away  from  actual  evil,  and  exalted  to  the  abodes  of 
purity  and  bliss. 

This  knowledge,  in  addition  to  faith  in  essence,  Noah,  Abra- 
ham, Sarah,  Isaac,  Jacob,  Joseph,  Moses,  and  many  other  holy 
people  possessed  in  this  life  ;  so  that  by  many  actions  they  plea- 
sed God.  It  was  the  same  right  disposition  which  led  all  these, 
in  various  ways,  according  to  knowledge  and  circumstances,  to 
the  performance  of  the  divine  will.  All  did  not  understand  the 
same  truths,  because  more  was  revealed  to  some  than  others. 
All  did  not  perform  the  same  actions,  because  duty  did  not  re- 
quire in  all  the  same  operations  of  faith.  Noah  believed  in  heart, 
the  testimony  of  God,  concerning  a  deluge  which  he  had  not 
seen.  He  credited  the  word  of  the  Most  High,  so  as  to  make 
the  future  destruction  by  water  present  to  his  mind  ;  and  he 
prepared  an  ark  for  his  security.  This  was  one  operation 
of  Noah's  faith.  Had  his  heart  been  xAisanctified,  he  had  disre- 
garded the  threatenings  of  Jehovah,  and  perished  with  his  impen- 
itent neighbours. 

We  see  the  operation  of  Abraham's  faith  in  his  abandonment 
of  his  native  country,  and  in  his  preparations  for  offering  to 
God  in  sacrifice  his  beloved  Isaac.  Abraham's  faith,  however, 
did  not  make  provision  for  an  universal  deluge  ;  nor  did  Noah's 
faith  operate  in  the  consecration  of  a  son. 

Having  that  confidence  in  God,  which  is  exercised  by  every 
renewed  mind,  the  parents  of  Moses  disregarded  the  unjust 
mandate  of  the  Egyptian  king,  and  preserved  the  life  of  their 
son  This  son  gave  evidence  of  much  love  to  God,  by  refusing 
princely  honours  and  gratifications  ;  ''  choosing  rather  to  suffer 
affliction  with  the  people  of  God,  than  to  enjoy  the  pleasures  of 
sin  for  a  season  ;  esteeming  the  reproach  of  Christ  greater  riches 
than  the  treasures  in  Egypt."  Time  would  fail,  were  I  to  at- 
tempt a  representation  of  the  operations  of  faith  in  those,  "  who 
through  faith  subdued  kingrdoms,  wrought  righteousness,  obtain- 
ed promises,  stopped  the  mouths  of  iioas,  quenched  the  violence 


REDUCED    TO    LOVE.  209 

of  fire,  escaped  the  edge  of  the  sword,  out  of  weakness  were 
made  stront;,  waxed  valiant  in  fight,  turned  to  flight  the  armies 
of  the  aliens." 

Ye  see,  brethren,  that  this  saving  faith,  operated  in  the  an* 
cients  according  to  the  knowledge  they  possessed,  and  to  the 
circumstances  in  which  the  providence  of  God  placed  them* 
Some  endured  trials  of  mockings  and  scourgings,  bonds  and  im- 
prisonment, while  others  were  stoned  or  sawn  asunder,  or  "tor- 
tured, not  accepting  deliverance,"  to  the  shipwreck  of  faith. 
The  operations  of  faith  are  as  Various  now  as  they  were  in  the 
time  of  the  patriarchs.  Some,  like  Abraham,  may  love  God,  ac- 
cording to  their  knowledge,  while  in  uncircumcision,  while  des- 
titute of  the  ordinances  of  revealed  religion.  "  We  say  thafc 
faith  was  reckoned  to  Abraham  for  righteousness,"  when  he  was 
in  uncircumcision.  *'  For  he  received  the  sign  of  circumcision, 
a  seal  of  the  righteousness  of  the  faith  which  he  had,  yet  being 
uncircumcised  ;  that  he  might  be  the  father  of  all  them  that  be- 
lieve,"* "  with  the  heart,  unto  righteousness."!  "  though  they 
be  not  circumcised  ;  that  righteousness  might  be  imputed  unto 
them  also." 

Others,  like  Cornelius,  a  Roman*  a  converted  heathen,  whq 
prayed  from  a  new  heart,  before  he  knew  the  way  of  salvation  by- 
Jesus,  mayi,  in  our  age,  experience  the  influences  of  the  Spirit, 
so  as  by  their  conduct  to  extort  from  Peter  the  exclaniation,  "of 
a  truth  I  perceive  that  God  is  no  respecter  of  persons,  but  in 
every  nation,  he  that  feareth  God  and  worketh  righteousness  is 
accepted  with  him." 

Believers  who  enjoy  the  written  word  of  God,  differ  in  the 
|)owers  of  their  understanding  ;  and  consequently  must  differ  in 
those  truths  which  are  the  objects  of  faith.  Many  things  are 
revealed  in  the  word  of  God  to  some,  which  are  not  revealed  to 
others,  because  they  have  neither  the  same  strength  of  mind,  nor 
the  same  opportunity  for  searching  and  understanding  the  scrip- 
tures     Some  revealed  truths  are  adapted  to  the  weakest  capa- 


•  Rom.  iv.  9.  10  and  11.       f  Ro»'  »•  !<?' 
27 


210  THt;    CHRISTIAN    CRACF.S 

city,  while  others  are  hard  to  be  understood,  even  hy  Peter  and 
many  of  the  apostles.  Every  Christian  is  not  required  to  have 
faith,  with  the  mind  and  streng^th  of  Paul :  but  he  must  believe 
with  his  own  understanding,  and  love  God  with  his  own  heart. 

In  one  who  enjoys  a  preached  gospel  and  written  revelationy 
«  the  principal  acts  of  saving  faith  are,  accepting,  receiving,  and 
resting  upon  (.  hrist  alone  for  justification,  sanctification,  and 
eternal  life,  by  virtue  of  the  covenant  of  g^Hce."  Before,  how- 
ever, either  of  these  operations  of  fair  .  z^.-r  ■;  sist,  the  heart 
roust  be  renewed  ;  and  it  often  is  renewed,  po  as  to  hate  sin,  be 
truly  penitent,  and  become  new  in  the  spirit  of  Christ,  a  long 
time  before  the  plan  of  salvation  through  the  blood  of  Christ  is 
doctrinally  understood. 

Indeed,  commonly,  the  saving  faith  of  heart  fs  wrought,  be* 
fore  the  sinner  asks,  from  deep  conviction  that  he  is  lost,  "  what 
shall  I  do  to  be  saved  ?"  It  is  saving  faith,  which  disposes  the 
sinner  practically  to  admit  the  testimony  of  God  concerning  his 
Son,  that  he  is  the  oSvviour  of  aU  the  ungodly  who  believe.  Sa- 
ving faith  is  the  cause  ol'  our  confidence  in  the  blood  of  Jesus.* 
How  then  can  any  put  this  confidence  first,  and  call  fhe  effect 
the  cause  ;  or  the  fruit  the  good  tree  ?  It  is  saving  faith  which 
induces  the  infected  soul  to  seek  the  Divine  Physician's  aid  ;  and 
he  who  asks  in  faith,  or  from  a  penitent  heart,  shall  assuredly 
find.  It  is  regeneration  which  prepares  the  heart  to  receive 
with  confidence  that  saying  which  is  worthy  of  universal  recep- 
tion, that  Christ  Jesus  came  intathe  world  to  save  even  the  chief 


*  ExiRCi»E«  have  now  become  g'ods.  They  create  other  creatures. 
Terrible  creatuies,  indeed,  are  creating  creatures.  Faith  is  an  exercise  ; 
and  confidence  is  an  exercise  ;  but  Jaiih  causes  confidence.  Here  we 
have  a  new  world,  a  world  of  wonders  ;  a  world  of  Which  exercise  is  the 
god,  and  exercises  are  the  sole  inhabitants.  The  scriptures  say,  that  the 
Spirit  is  the  cause  of  confidenee.  Christ  exhibited  in  the  gospel  is  the 
foundation  of  that  confidence  which  is  implied  in  faith.  I  lay  my  bur- 
den on  the  Rock,  confiding  in  its  firmness.  The  fact  of  my  laying  my 
burden  t;pon  an  immoveable  foundation  does  not  produce  this  confidence. 
Nay,  had  I  not  confidence  aheady  existing  in  my  own  mind,  1  should  no6 
east  my  cares  upon  the  Lord. 


KEDUCED   TO    LOVB,  211 

•F  sinners.  Marvel  not  then,  that  we  say,  it  is  not  enough  to 
give  credit  to  all  that  God  testifies  concerning  his  Son.  "  Ye 
must  be  born  again." 

Then  will  the  new  heart  receive  the  word  of  God,  as  good 
seed  into  good  ground,  which  will  produce  the  renunciation  of 
all  confidence  in  works  of  righteousness  which  we  have  done, 
and  entire  reliance  upon  that  blood  which  cleanseth  believers 
from  all  sin. 

The  same  degree  of  humility  and  confidence  in  Jesus  may 
not  exist  in  every  renewed  mind ;  because  the  operations  of  faith 
are  difFereut  in  different  believers  ;  und  in  the  same  person,  at 
different  times  All  christian  graces,  however,  in  due  season^ 
worketh  the  same  spirit,  through  benevolence  of  disposition. 

Next  to  confidence  in  Jesus,  saving  faith  will,  under  religious 
culture,  produce  love  to  the  Bible,  delight  in  the  society  of  the 
pious,  religious  affection  for  divine  ordinances,  and  ardent  exer- 
tions for  the  promotion  of  Ihe  Redeemer's  kingdom.  To  ascer- 
tain, however,  whether  we  possess  saving  faith,  it  will  not  be  ne- 
cessary to  ask,  "  have  we  all  the  operations  of  faith  ?"  but, 
"  have  we  any  act  ot  faith,  which  proves  the  existence  of  a  new 
heart  V* 

What  has  been  said  affords  three 

INFERENCES, 

1.  It  does  not  appear,  that  a  knowledge  of  the  way  of  salva- 
tion is  absolutely  essential  to  the  existence  of  saving  faith.  A 
renewed  disposition  is  the  only  indispensable  requisite  to  salva- 
tion. When  God  has  produced  such  a  change,  that  the  rebel, 
when  enlightened,  will  love  God,  the  rebel's  heaven  purchased 
by  the  blood  of  Christ,  is  »:hrough  the  mediation  of  Jesus,  secure. 
For  Christ's  sake  he  shall  be  saved,  being  one  of  the  redeemed 
people  ;  and  in  due  time,  he  shall  know  it  to  be  for  Christ's  sake, 
that  he  may  give  Cnrist  the  glory. 


212  THE    CHRISTIAN    GRACES 

2.  The  scriptural  doctrine  of  saving  faith  excludes,  of  neces- 
sity, neither  infants,  nor  those  persons  who  are  destitute  of  the 
written  revelation,  from  future  felicity*  The  speaker  will  not 
affirm  that  infants  and  heathens  are  in  any  case  saved  ;  for  it  is 
more  than  he  knows.  But  if  any  one  affirms,  that  they  are  all 
lost,  it  is  more  than  he  can  prove. 

Infidels  libel  divine  revelation,  when  they  say,  that  the  scrip- 
tures pronounce  sentence  of  damnation  against  all  children, 
who  are  incapable  of  rational  assent  to  the  gospel ;  and  against 
all  the  poor  pagans,  who  never  had  the  opportunity  of  believing  it. 

The  scriptures  do  not  confine  the  operations  of  the  Holy  Ghost 
to  one  truth,  or  one  motive.  Holy  exercises  may  be  created  by 
God,  and  at  the  same  time  exercised  by  man,  in  view  of  many 
motives.f  Nothing  in  the  word  of  God  forbids  us  to  suppose, 
that  HE,  who  hath  the  hearts  of  all  men  in  his  hands,  may  turn 
the  heart,  or  the  moral  exercises  of  a  child,  as  easily  as  the  heart 
of  a  hoary-headed  sinner.  He  who  made  the  inhabitant  of  the 
wilderness,  and  taught  him  that  the  Great  Spirit  exists,  may  use 
this  partial  knowledge  of  God  and  of  duty,  as  a  motive  in  view  of 
wliich  to  produce  that  love,  or  saving  faith  of  heart,  which  im-- 


*  I  never  heard  a  Hopkjnsian  admit  the  possibility  of  saving   infants 
befv^ra. 

f  Exercises  created  !  They  are  like  the  creatures  of  the  poet ;  or  like 
Diocesan  Bishops  ;  or  like  that  wicked  invention  of  man,  the  mule,  which 
are  none  of  them  the  creatures  of  God.  If  exercises  are  creatures,  what 
are  they  ?  Are  they  matter  or  spirit  ?  Are  they  creatures  capable  of  acting 
or  of  being  acted  upon  ?  Are  they  animals  or  vegetables,  or  minerals  ;  or 
do  they  belong  to  the  kingdom  of  the  gases  ?  No  doubt  they  are  of  the 
gaseous  kingdom  !  They  are  certainly  more  subtle  than  the  common  atmos- 
phere. 

It  seems  tliat  these  creatures  have  eyes,  and  live  in  vievn  of  motives.  Yet 
they  are  incapable  of  volition.  Should  I  grasp  my  cat,  and  make  him 
Jook  upon  a  chesnut  in  the  embers,  and  then  forcibly  put  his  paw  into  the 
fire,  that  would  resemble  this  creation  of  exercises  in  vieio  of  a  motive^ 
Away  with  such  nonsense  from  the  church  of  God  I 


BEDUCED    Ta    LOVE.  21^ 

plies  sorrow  for  known  sin,  desire  of  pardon,  if  God  can  consist- 
ently bestow  it,  and  pious  resolution  of  future  obedience.  Ha- 
ving renewed  this  person,  for  aught  that  appears,  God  may  for 
Christ's  sake,  pardon  and  save  him.  It  would  then  hold  true, 
that  there  is  no  other  name  given  under  heaven,  except  that  of 
Jesus,  whereby  guilty  men  can  be  saved.  Let  infidels,  there- 
fore, for  ever  be  silent  upon  this  subject :  and  acknowledge  that 
they  know  nothing  more  about  the  heathen  and  infants  than  we 
do ;  who  acknowledge  that  they  may  be  saved  or  lost,  according^ 
to  the  decree  of  heaven. 

3.  Christians  should  be  cautious  in  denouncing  those  who 
give  any  evidence  of  saving  faith.  We  are  not  to  expect  all  the 
fruits  of  holiness  will  immediately  appear.  Hitherto  thetjpera- 
tions  of  faith  may  have  been  few  in  one,  who  by  regeneration 
has  been  made  spiritually  alive  from  the  dead.  How  far  a  be- 
liever may  be  left  in  ignorance,  we  cannot  easily  determine. 
Neither  dare  the  preacher  say,  "  so  far  and  no  farther,  a  person 
may  be  erroneous  in  opinion,  and  criminal  in  practice,  and  still 
retain  the  spirit  of  faith." 

If  any  should  imagine  this  sentiment  too  liberal,  I  reply,  that 
while  I  denounce  error  and  sin  I  would  hope  many  persons  may 
be  saved  whose  faith  and  love  are  feeble.  "  Him  that  is  weak 
in  the  faith  receive."  It  is  a  grateful  persuasion,  that  in  many 
cases,  the  heart  is  right,  where  the  head  is  wrong. 

Paul  has  taught  us,  in  the  fourteenth  chapter  of  his  epistle  to 
the  Romans,  that  two  persons  may  have  saving  faith,  who  are 
directly  opposed  in  opinion  upon  a  subject  of  revealed  religion. 
One  may  believe  it  lawful,  and  another,  unlawful,  to  eat  every 
sort  of  flesh.  In  consequence  of  this  difference  of  opinion,  their 
conduct  is  opposed  ;  but,  nevertheless,  we  are  assured  that  God 
accepts  the  service  of  both,  because  they  act  from  love  to  what 
they  severally  suppose  to  be  the  mind  of  the  Spirit.  I  conclude 
with  the  apostle's  conclusion  upon  this  subject. 

"  Whatsoever  is  not  of  faith  is  sin." 


214  THE   CHRISTIAN    GRACE i» 

NOTE  C. 

THE  CHRISTIJjsr  GRACES  BISTIJVGUISHED. 
BY    A    CALVINIST. 


The  faith  of  God's  elect  does  not,  in  fact ^  ever  exist  in  a 
state  of  Separation  from  kepentance,  hope,  love,  and  new 
obedience.  Yet,  these  gruces  may  be  distinguished  from  on<S 
another,  as  truly  as  those  stars  which  constitute  a  constellation 
may  be  indiviciualiy  seen  Each  of  them  is  :Ustinct  from  each. 
They  are  all  exercises  of  a  soul  born  of  the  Spirit,  of  a  soul  united 
to  Christ,  and  influenced  by  the  Holy  Ghost. 

We  have  no  difficulty  in  admitting,  that  perception,  attention, 
abstraction,  recollection,  desire,  fear  and  hatred,  are  exercises 
ofowandthe  same  mmd.  It  would,  however,  be  ridiculous  to 
confound  them.  Tlje  writer,  who  should  seriously  attempt  to 
prove  the  identity  of  these  exercises,  would  be  considered  insane  s 
and  he  who  should  employ  the  words,  as  if  they  were  synonymous, 
would  find  his  composition  altogether  unintelligible. 

The  various  gracious  exercises  of  a  renevred  niiaii  £.'C  equallj' 
distinct ;  and  it  is  more  criininal,  because  more  injurioas,  to 
confound  them. 

It  is  absolutely  necessary,  however,  to  those  who  would  rea- 
son on  any  subject,  and  to  those  who  would  understand  argumentj 
that  they  should  have  a  little  comnion  sense.  We  do  not  say 
that  they  must  have  much,  or  that  they  must  be  sensible  men  ;  for 
such  a  requisition  would  exclude  very  many  persons,  yea,  and 
very  many  public  teachers,  from  examining  any  subject.  They 
must,  however,  have  sense  enough  to  know,  that  the  body  of  man 
is  distinct  from  its  own  external  actions  ;  that  the  bone  is  not  the 
blood  ;  and  that  the  hand  is  not  the  foot.  They  must  have  sense 
enough  to  know,  that  the  mind  is  distinct  from  its  own  acts,  and 


t>T8TTNGIJISni:t).  215 

that  faculties  are  rlisting;uished  from  their  exercises.  Without 
to  much  sense,  on  their  part,  there  can  be  no  rcasonini^  with 
them.  A  man,  who  does  not  know,  thi't  the  fioiver  of  sight  is 
distinct  from  the  act  of  looking  on  an  object ;  and,  that  an  irras- 
cible  disposition  is  distinct  from  being  in  a  rage,  cannot  under- 
stand any  argument.  Such  a  man  might  assert,  concerning 
a  stone  which  he  saw  rolling  down  the  hill,  that  motion  was  es- 
sential to  its  nature,  and  that  it  ceased  to  be  a  stone,  so  soon 
as  it  rested  on  a  level. 

In  treating  of  the  christian  gbaces,  the  principle  must  be 
admitted,  that  the  regenerated  soul  is  distinct  from  its  own  moral 
actions  :  and  that  a  holy  disposition  is  distinct  from  its  several 
pious  exercises. 

It  must  be  allowed  also,  on  our  part,  that  to  distinguish  each 
Christian  grace  from  every  other,  is  difficult ;  but  analysis  ia 
also  difficult  even  in  material  subjects,  which  are  visibie  and 
tangible. 

The  reason  is  plainly  this  :  that  there  is  no  object  presented 
Id  our  investigation,  which  is  perfectly  simple,  either  in  the  ma- 
terial world,  or  among  the  exercises  of  our  own  minds.  Every- 
thing which  we  see  is  complex  ;  and  what  the  logicians  call  a 
simple  idea,  never,  in  fact,  exists.  All  our  mental  operations  are 
complex.  It  is  true  wc  can  separate  one  piece  of  matter,  one 
pebble  from  another,  and  examine  it  separately  ;  but  this  object 
is,  itself,  compound.  We  may  also  distinguish  dne  principle,  or 
•ne  action  from  another ;  but  each  of  these  is,  in  itself,  again 
susceptible  of  analysis.  5<?n«aaon  cannot  exist  without /jfrce/8- 
//on,  nor  can  cither  of  them  without  being  accompanied  by  voli- 
tion :  and  a  human  volition  never  once  existed  where  the  opera- 
tions of  intellect  were  entirely  excluded.  No  mental  act  what- 
ever can  have  existence  without  volition. 

The  difficulty,  therefore,  of  distinguishing  the  Christian 
graces,  is  one  which  is  common  to  every  subject  of  inYestigaK- 
^on. 


216  THE    CHRISTIAN    GRACE* 

Faith,  we  have  already  said,  never  exists  alone  ;  but  is  alwayS 
accompanied  by  some  degree  of  repentance,  love,  and  hope.  It  is 
nevertheless  distinct  from  each  of  them. 

The  word  faith,  when  applied  to  designate  a  Christian 
grace,  is  properly  a  technical,  theological  term ;  and  is  not  used 
precisely  in  its  common  acceptation,  but  in  a  figurative  sense- 
It  is  thus  employed,  however,  because  its  radical  idea  is  a  very 
prominent  one  in  the  use  to  which  it  is  applied  in  theology. 

Faith,  in  this  connexion,  is  not  a  simple  exercise  of  one 
faculty  of  the  mind,  exclusive  of  every  other  ;  but  gives  employ- 
ment to  all  the  mental  powers  of  man.  It  includes  perception, 
volition,  attention,  desire,  affection,  reasoning,  and  judgment* 
Ignorance  alone  will  attempt  to  resolve  it  into  any  one  of  these. 

Faith  includes  a  knowledge  of  certain  facts ;  an  assent  to  cer» 
tain  doctrines  ;  trust  in  a  certain  object ;  the  approbation  of  a 
certain  system  ;  and  the  acceptance  of  a  certain  offer.  It  im- 
plies each  and  all  of  these,  and  even  more,  but  it  is  not  one 
of  them  exclusively.  It  is  that  very  grace  by  which  the  sinner 
does  all  this,  that  is  in  scripture  called  faith. 

The  probable  reason  why  this  word  was  selected  to  designate 
this  grace  of  multifarious  operation,  is,  that  the  radical  meaning 
of  the  word  is  the  most  conspicuous  idea  in  the  theological  mean- 
ing. The  radical  meaning  of  the  word  faith  is  "  credit  to  testi- 
mony" and  this  is  the  leading  idea  by  which  the  scriptures 
characterize  that  saving  grace,  which  bears  the  appellation, 

FAITH. 

The  revelation  of  grace  is  the  testimony  of  God.  Every  part 
of  the  Bible  belongs  to  this  testimony.  Should  any  one  separate 
any  doctrine  from  this  consideration,  that  it  is  a  part  of  the  gra- 
cious testimony  of  God,  he  would  injure  the  truth.  According 
to  this  dispensation  of  grace,  God  in  Christ  is  the  only  object 
of  our  worship.  He  has  proclaimed  it  from  heaven,  to  be  the 
good  pleasure  pf  his  will,  that  there  should  be  no  transaction,  of 


t>ISTTNGT7ISHr.D.  217 

any  kind,  between  man  and  himself,  but  according  to  the  consti- 
tution of  the  covenant  of  grace.  No  law,  no  love,  no  invitation, 
no  promise,  no  offer,  nothing  whatever  is  addressed  by  God  to 
man,  or  is  required  and  accepted  by  God  of  man,  but  upon  the 
footing  of  this  dispensation.  The  whole  is  a  testimony.  It  is  the 
province  of  faith  to  give  credit  to  testimony.  Hence,  that  grace 
which  enables  and  disposes  us  to  receive  and  act  upon  the  testi- 
mony of  God  concerning  his  grace,  is  called  faith.  Now,  from 
the  very  nature  of  the  case  it  is  utterly  impossible  that  any  action 
of  man  can  be  acceptable  to  God,  which  is  devoid  of  credit  to 
this  testimony.  Therefore  it  is  said,  "  without  faith  it  is  im- 
possible to  please  God." 

Faith,  then,  implies  knowledge  of  this  testimony,  assent  to  its 
doctrines,  approbation  of  the  plan  it  reveals,  and  acceptance  of 
the  offer  which  it  makes  to  the  sinner.  In  this  way,  and  in  no 
other  whatever,  it  gives  reverence,  love,  and  worship  to  God.  It 
absolutely  disclaims  every  other  method  of  knowing,  or  loving, 
or  serving  God. 

Unbelieving  man  is  prone,  if  he  seeks  God  at  all,  to  seek  him 
according  to  the  rules  of  some  other  system,  different  from  this, 
or  abstracted  from  it.  It  requires  the  power  of  God  to  destroy 
the  vain  reasonings  and  imaginations  of  such  a  person,  and  re- 
duce the  sinner  to  the  obedience  of  Christ,  the  obedience  of 
faith.  Under  divine  guidance,  the  soul,  crediting  the  testimony 
of  God,  accepts  the  gospel  offer,  and  thus  becomes  united  to 
Christ.  By  the  constitution  of  the  system  of  grace,  Jehovah, 
precluding  himself  from  any  transactions  with  men  upon  the 
footing  of  any  other  system,  neither  demands,  nor  communicates, 
nor  accepts  any  love,  or  repentance,  or  any  other  exercise  of 
fallen  man,  without  faith,  or  before  it  exists.  Credit  to  his  tes- 
timony, with  a  knowledge  of  its  contents,  and  an  acceptance  of 
the  offer  it  makes,  God  demands  of  every  sinner  to  whom  his 
word  is  revealed.  "  This  is  his  commandment  that  ye  believe 
in  his  Son."  He  demands  love,  repentance,  and  hope  ;  but  he 
demands  them  only  through  faith.  He  communicates  these 
graces;  but  it  is  only  through  faith.  Regenerated  men  exercise- 
these  graces :  but  it  is  only  through  faith. 


218  THE     CHRISTIAN     GIlACF-S 

Faith  then,  is  the  first  exercise  of  the  rec^enerated  soul,  in 
which  it  embraces  the  testimony  of  God  and  the  offer  of  a  Re- 
deemer, with  a  full  persuasion  of  their  truth  and  excellency, 
"  With  the  heart  man  belicveth  unto  righteousness." 

Repentance  sii^nifies  a  change  of  mind,  which  includes  both 
sentiment  and  inclination. 

This  grace  is  demanded  of  all,  who  think  erroneously,  or  are; 
disposed  to  evil ;  because  in  the  first  they  sin  in  thought.^  and  in 
the  second  they  transgress  in  affection.  Repentance  is  there- 
fore the  duty  of  ail  sinners. 

It  is  in  the  word  of  his  testimony,  t^at  God  now  calls  on  men 
every  where  to  repent  :  and  since  he  will  have  no  transactions 
with  any  man,  according  to  any  other  system  than  that  which  is 
Called  evangelical.)  it  is  evangelical  refientance  alone  that  is  man's 
duty.     Any  other  change  of  mind  would  be  sin. 

Sinners  are  bound  to  repent  because  they  are  sinners,  and  God 
commands  a  change  of  thought,  affection  and  pursuit.  Devils 
ought  to  repent  for  they  are  sinners  ;  but  both  deviisand  "  devil- 
ish" men,  may,  like  Judas,  often  change  their  minds,  or  both 
their  views  and  inclinations,  relative  to  many  objects  of  regard 
and  courses  of  conduct.  In  some  sense,  and  in  belief  of  some 
truth,  they  may  repent.  But  devilish  penitence  is  not  recorded 
on  the  catalogue  of  the  Christian  graces. 

Christian  penitence  is  demanded  of  us  by  God  upon  this 
ground,  that  he  has  given  us  a  testimony  concerning  himself 
and  our  duty,  to  be  accredited  by  us.  It  is  exercised  by  us,  on 
the  same  footing,  through  faith  in  that  very  testimony. 

This  penitence  is  a  gift  of  Christ,  who  is  exalted  in  order  to 
bestow  repentance  on  his  people,  by  his  Spirit  ;  which  repent- 
ance he  works  in  them,  through  faith  in  the  testimony  of  his 
grace.  Christ  shows  his  elect  nothing,  promises  them  nothing, 
gives  thorn  nothing,  abstracted  from  that  system  which  he  is  ex- 
alted tq  administer.     The  Holy  Ghost  gives,  in  fact,  no  new  dis-" 


BISTINGUISHFD.  219 

position  to  man, but  as  the  Spirit  of  Christ ;  and  the  sinnernever 
exercises  evangelical  repentance,  without  faith  in  the  testimony 
which  God  hath  given  of  his  Son. 

The  reve'ation  of  grace,  embracing  every  precept,  threat- 
cninij,  offer,  promise,  is  the  only  light  in  which  the  mind  is  chan- 
ged from  darkness,  and  the  only  motive  by  which  choice  is  de- 
termined to  holiness.  There  is  no  repentance,  therefore,  with- 
out faith,  which  discerns  this  light,  and  regards  this  motive.  Ab 
G  kI  requires  of  man  no  other  repentance  than  that  which  is  ex- 
ercised in  crediting  his  testimony,  so  he  works  by  his  Spirit  no 
other  than  that  whicli  he  requires. 

Repentance  is  from  sin  to  God  :  but  there  is  no  way  from  sin 
to  God,  except  through  Christ,  and  consequently  there  is  no 
Christian  repentance  witliout  faith,  which  enables  us  to  turn  to 
Goil,  through  Christ.  U-pentancc  includes  hatred  of  sin,  and  grief 
for  it :  but  the  penitent  hates  and  grieves  on  account  of  the  con- 
trariety of  transgression  and  pollution  to  that  divine  excellency 
which  shines  in  the  testimony  which  faith  alone  receives.  There 
can  be  iwjuat  views  of  sin,  without  just  views  of  the  authority 
wliich  it  opposes;  and  there  can  be  no  just  views  of  God,  or  of 
his  law,  without  understanding  and  accrediting  the  testimony,  in 
which  those  views  arc  exliibitcd.  Again  we  suy,  therefore,  that 
there  is  no  repenunce  without  faith. 

Receiving  the  testimony  of  God,  and  embracing  the  Saviour 
which  it  offers,  by  faith  the  soul,  enlightened,  perceives  the  evil 
of  sin,  and  the  value  of  holiness.  Philosophers  may  reason 
about  the  evil  of  sin  ;  but  unless  they  are  taught  by  a  sight  of 
the  suffering  Jesus,  they  are  ignorant  and  know  nothing  as  they 
ought.  All  the  wonderful  calculations  of  ingenious  ministerg 
cannot  set  sin  in  such  a  light,  that  it  shall  be  the  object  of  evan- 
gelical penitence,  before  the  soui  savingly  believes  the  true  and 
faithful  saying,  that  Christ  Jesus  came  into  the  world  to  save  sin- 
ners. Some  appear  to  have  supposed,  that  by  their  speculations 
about  the  character  of  God  and  the  nature  of  transgression,  ab- 
stractly considered,  they  could  convince  men  of  sin,  and  that 
from  this  view  of  the  exceeding  sinfulness  of  sin,  saving  peni- 
tence might  be  exercised.     These  persons  would  do  well  to  re» 


220  THE  eimrsTiAN  graces,  etcj. 

member,  that  God  requires  no  repentance,  but  such  as,  exerci- 
sed in  the  belief  of  gospel  truth,  turns  the  sinner  to  God, 
through  the  blood  of  Jesus  ;  and  by  the  constraining  power  of 
evangelical  motives,  instigates  to  new  obedience. 

The  believing  penitent  loves  God.  Love,  in  sinful  man,  is  of- 
ten a  blind,  impetuous  passion  :  but  the  love  which  God  re* 
quires,  is  an  intelligent,  spiritual  affection.  There  is  no  affec- 
tion without  an  object  which  is  mentally  perceived.  There  may, 
indeed,  be  a  disposition^  which  will  certainly  be  affected  by  a 
suitdble  object,  when  perceived  j  but  there  cannot  be  love  with- 
out some  previous  Hi^owledge. 

The  objects  of  christian  love,  are  revealed  in  the  testimo- 
ny of  God  alone.  The  demand  of  love  is  now  made  on  the  sin- 
ner, in  that  revelation  alone  which  faith  accredits.  Heat  without 
light,  and  affection  without  knowledge,  may  suit  the  prince  of 
darkness;  but  never  the  children  of  the  light,  never  the  Father 
of  lights. 

Love  is  shed  abroad  in  the  heart  by  the  Holy  Spirit.  It  is 
therefore  a  gift.  It  is  required  of  us  ;  and  is  therefore  a  dvity. 
It  is  a  Christian  grace,  by  which  faith  operates,  so  as  to  produce 
the  most  benign  effects.     Faith  worketh  by  love. 

In  like  manner  hope,  and  every  other  Christian  grace  which 
succeeds  the  mystical  union,  is  a  gift,  and  duty,  which  gift  is  re- 
ceived, which  duty  is  performed,  through  faith  in  the  Son  of 
God. 

f  While,  therefore,  we  love  the  piety  and  zeal  of  many  who  urge 
the  duty  of  unfeigned  love  to  God,  we  think  their  dissertations 
on  the  identitxj  of  all  the  graces,  are  worthy  of  the  label,  <'  cosr- 

yuSION  WORSE  CONFOUNDED." 


t>ISINTERESTED   BENEVOLENCE,  221 


NOTE  D. 


A  CALVIKISTIC  DISQUfSITIOJ\r  OJV  niSfJ^TTERESTED 
JBEjYEVOLEJ^rCE. 


The  word  interest  \^  derived  from  two  Latin  words,  inter  eat, 
which  sis^nify,  that  the  person  to  whom  they  arc  applied  is  with- 
in, the  place  or  thing.  Thus  we  say,  that  a  man,  who  takes  a 
deep  interest  in  any  concern,  is  in  the  thing;  or  he  enters  into  the 
spirit  of  the  affair.  To  use  the  word  appropriately,  when  we 
say  that  a  iiiiin  is  intrrt-Mtfd  in  any  hnsiness,  we  should  simply  in- 
tend ardour  of  feeling  ;  or  convey  the  idea,  that  his  soul  is  in  the 
matter.  Thus  the  man  of  feeling  is  interested  in  the  tale  of  woe  ; 
and  the  benevolent  man  is  interested  in  the  miseries,  as  well  as 
felicity,  of  his  fellow  men.  He  who  sympathizes  with  a  friend, 
enters  into  his  feelings  This  emotion  of  interest  may  be  good 
or  bad.  It  may  be  a  benevolent  or  selfish  interest,  which  we  take 
in  any  character  or  concern. 

Disj  in  composition,  is  a  privative  particle.  Thus  we  say  dis- 
honour^  to  denote  that  honour  is  taken  away ;  and  dis-join^  to 
signify  that  the  union  of  two  things  is  destroyed;  or  dis-credit,  to 
express  the  taking  away  of  credit.  In  like  manner,  the  analogy 
of  language  would  lead  us  to  say,  that  dis-interest  denotes  the 
privation  of  all  intert  st,  whether  good  or  bad.  Dis-interested 
bene-uolence^  therefore,  strictly  speaking,  is  benevolence  from 
nrhich  all  sort  of  interest  is  taken  away.  Now,  can  any  one  con- 
ceive of  a  benevolence  in  which  the  soul  has  no  lively  emotion 
of  interest  ? 

Some,  however,  may  be  disposed  to  use  interest  invariably  in 
a  bad  sense,  to  denote  selfishness  ;  and  then  we  shall  have  no  ob- 
jection to  the  taking  away  of  all  such  interest  from  benevolence. 
But  of  what  use  is  this  long  word  disinterested,  when  prefixed 
to  benevolence  ?    Why  is  it  not  enough  to  speak  of  benevolence, 


222  DlSlNTrRESTEB 

which  signifies  to  wish  well  to  any  and  every  being,  which  is  the 
proper  object  of  holy  volitions  ?  It  is  certainly  more  simple,  and 
more  scriptural,  to  speak  of  love  to  God,  and  love  to  our  neigh- 
bour ;  which  affection  is  not  inconsistent  with  a  suitable  love 
of  ourselves. 

The  expression,  disinterested  benevolence,  was  probably  in- 
troduced into  theology,  to  convey  something  more  than  any  piajn 
man  would  derive,  from  what  the  word  of  God  says  about  love. 
It  is  designed  to  teach  the  doctrine  of  such  an  imaginary  affec- 
tion, as  implies  a  willingness  to  be  damned.  Pi..ul,  it  is  said, 
possessed  disinterested  affection,  for  he  was  willing  to  be  ac- 
cursed from  Christ  for  the  promotion  of  the  glory  of  God. 

It  is  affirmed,  that  such  was  his  love  for  iiis  brethren,  that  he 
-was  willing  to  lay  down  his  immortal  life,  his  precious  soul,  for 
their  salvdtion.  A  difficulty  exists  on  this  supposition,  in  recon- 
ciling the  language  of  Paul  and  our  S.iviour.  The  Utter  says,  n» 
MAN  hath  greater  love  than  this,  that  a  man  should  iay  down  his 
life,  meaning  his  natural  life,  for  his  friend  ;  but  if  the  former 
was  willing  to  lay  down  his  soul,  for  any  one  of  his  brethren,  op 
for  all  of  them,  he  had  greater  love  than  Christ  allows  can  exist 
in  any  human  heart.  If  Paul  said  what  is  attributed  to  him, 
either  he  or  the  Lord  was  erroneous  in  representation.  It  might 
suit  the  Socinians  to  prove,  as  Dr.  Priestley  thought  he  had  done, 
that  Paul  was  liable  to  make  false  propositions,  and  record  incon- 
clusive reasonings  ;  but  ihe  Calvinists  can  more  easily  believe 
that  Dr.  Hofikins  did  not  understand  Paul,  than  that  the  great 
apostle  was  a  bad  logician,  or  uninspired,  or  that  Paul  and  his 
Master  were  at  variance. 

Let  us  examine  the  text  which  has  originated  this  contro- 
versy. 

"  I  say  the  truth  in  Christ,  I  lie  not,  my  conscience  also  bear- 
ing me 'witness  in  the  Holy  Ghost ;  that  I  have  great  heaviness 
and  continual  sorrow  in  my  heart ;  for  I  could  wish  that  myself 
were  accursed  from  Christ,  for  my  brethren,  my  kinsmen  ac- 
cording to  the  flesh."     Kom,  ix.  1-,  2,  3. 


The  Hopkinsians  make  Paul  say,  "  for  T  could  now  wish  that 
tnyself  were  accursed  from  Christ  t"  but  this  is  an  evident  per- 
version of  the  word  H£5;/om,j?»,  which  is  found  in  the  imperfect  time, 
middle  voice,  and  is  literally  rendered,  "  I  did  wish."  When 
PhuI  was  in  unbelief,  he  despised  Jesus,  as  a  N  zurene,  a  Galilean 
impostor,  and  did  iviah  to  have  no  part  with  him  ;  to  be  accursed 
from  him.  Having  been  himself  infatuated  as  his  unbelieving 
countrymen  now  were,  he  knew  their  danger,  and  was  deeply 
affected  at  the  knowledge  of  their  guilt  and  impenitent  obstinacy. 
He  knew  how  to  compassionate  them,  because  he  had  been  in 
their  alarming  Situation.  This  is  an  easy  explication  of  the  diffi- 
cult passage  ;  and  supposes  his  countrymen  to  be  the  objects 
of  his  heaviness  and  sorrow.  The  other  explaudtion  makes  the 
apostle  say,  that  he  had  great  benevolence,  but  was  grieved  at  his 
own  disinterestedness.  "I  say  the  truth  in  Christ;  I  lie  not; 
my  conscience  bears  me  witness  in  the  Holy  Ghost,  that  I  have 
inexpressible  anguish,  because  I  could  willingly  be  damned  for 
my  brethren."  Was  Paul  given  to  such  solemn  nonsense  ?  The 
Calvinists,  generally,  believe  that  the  expression,  "  for  I  did  wish 
myself  accursed  from  Christ,"  was  introduced  by  Paul,  in  a 
parenthesis,  to  explain  the  reason  of  his  great  sorrow  for  his 
highly  privileged  countrymen,  who  were  despising  the  only 
Salvation.  Some  of  them,  however,  differ  in  construction  ;  and 
suppose  that  Paul,  in  expressing  his  ardent  attachment  to  the 
Jews,  said,  "  I  did  wish  myself  to  be  set  afiart"  or  devoted^  as 
€ti»6fftx  sometimes  signifies,  Sxs,  "  by  Christ,"  to  the  apostleshipi 
"  for  my  brethren  ;"  and  in  "  Curcelloci  Leciioncs,"  we  read  ««■», 
by,  instead  of  uTro^froin. 

Dr.  Lee  supposes  Paul  to  say  iMx.oH'Vi,  "  I  did  boast ;"  (for 
gloriari,  to  vaunt,  is  the  first  signification  given  to  the  theme 
of  that  word  ;)  "  I  myself  did  boast,  («ot»«  iyu  and  not  ey**  »iroi) 
that  I  was  se/mrated  from  Christ,  vTr'tp,  more  than  my  brethren." 

Lee'a  Ser./i.  115. 

Common  sense  declares,  that  no  good  man  can  be  willing,  that 
any  fienitent  sinner  should  perish  ;  that  no  man  ever  hated  his 
own  flesh,  and  that  no  man  can  so  iove  God,  as  to  be  willing  to 
^ate  him,  for  ever  and  ever. 


224  DISINTERESTED 

Every  Christian  knows  and  feels,  that  he  deserves  damnation 
but  his  prayer  is,  "  Ood  he.  merciful  tn  me,  a  sinner."  Salvation 
we  are  commanded  to  seek  ;  and  to  be  willing  to  be  the  enemy 
of  God,  and  be  accursed  for  ever,  is  a  direct  violation  of  this  com- 
mand. A  willingness  to  be  damned,  so  long  as  men  are  com- 
manded to  seek  the  Lord,  must  be  an  unholy  emotion.  While 
the  sinner  remains  willing  to  perish  he  must  remain  unholy  ; 
and  opposed  to  the  divine  will.  Let  us  rest  assured,  therefore, 
that  he  who  is  finally  nvilling  to  be  accursed,  will  be  accursed. 
Seek  the  Lord  while  he  may  be  found.  "  Have  I  any  pleasure 
at  all  that  the  wicked  should  die  ?  saiththe  Lord;  and  not  that 
he  should  return  from  his  ways,  and  live  ?" 

"  Why  will  ye  die,  O  house  of  Israel  ?  For  I  have  no  plea- 
sure in  the  death  of  him  that  dieth,  saith  the  Lord  God  :  where- 
fore turn  yourselves,  and  live  ye."        Ezek.  xviii.  23  and  33. 

It  is  said  by  some,  that  the  prayer  of  Moses,  when  he  interce- 
ded for  rebellious  Israel,  proves  that  he  was  willing  to  be  accur- 
sed for  his  brethren.  "  And  Moses  returned  unto  the  Lord  and 
said,  <  Oh  !  this  people  have  sinned  a  great  sin,  and  have  made 
them  gods  of  gold  !  Yet  now,  if  thou  wilt,  forgive  their  sin  —  ; 
and  if  not,  blot  me,  I  pray  thee,  out  of  thy  book  which  thou  hast 
written."  If  the  request  to  be  blotted  out  of  the  Lord's  book 
was  expressive  of  a  willingness  to  be  damned  ;  then  Moses 
prayed,  that  if  the  people  must  be  damned,  he  might  be  damned 
with  them.  "  If  thou  wilt,  forgive  their  sin  ;  and  if  not,"  send 
me  also  to  perdition.  Did  Moses  ever  offer  such  an  absurd  and 
impious  prayer  as  this  ?  The  truth  is,  that  the  scriptures  speak 
of  pardon  under  the  similitude  of  blotting  out  a  debt.  Moses 
first  besought  Jehovah  to  pardon  the  sin  of  the  people  :  and  then 
entreated,  if  Israel  was  not  restored  to  favour,  that  his  personal 
transgressions  might  be  remitted.  When  Jehovah  promises  to 
pardon,  he  sometimes  declares,  "  I  will  blot  out  your  transgres- 
sions." In  former  times,  when  accounts  were  erased,  one  mer- 
ehant,  having  paid  another  what  was  due  to  him,  might  have  said, 
"  please  to  blot  7ne  out  of  your  book." 

The  answer,  which  the  Lord  gave  to  Moses,  proves  that  this 
was  the  nature  of  his  petition,     Jehovah  did  pardon  both  Moses 


BENEVOLENCE.  225 

atid  the  people  ;  for  having  refused  to  conduct  the  people,  he 
now  consents  to  lead  them,  and  postpone  the  visitation  of  their 
iniquities.  "  And  the  Lord  said  unto  Moses,  whosoever  hath 
sinned  against  me,  him  will  I  blot  out  of  my  book  t  therefore 
now  go,  lead  the  people  unto  the  place  of  which  I  have  spoken 
to  thee.  Behold,  mine  Angel  shall  go  before  thee  :  neverthe- 
less in  the  day  when  I  visit,  I  will  visit  their  sin  upon  them."— > 
Exod.  xxxii.  31—35. 

Job  said,  "  though  he  slay  me,  yet  will  t  trust  in  hitn."  Job. 
Jciii.  15.  Hence  it  is  inferred,  that  Job  was  willing  to  be  damned 
for  the  glory  of  God.  It  is  denied  that  Job  intended  damnation 
by  being  slain.  Let  those  who  affirm  it  prove  it  »f  they  can.  He 
declares,  that  his  great  afflictions  have  not  destroyed  his  confi- 
dence in  God  ;  and  then  resolves  to  continue  his  trust  in  Jeho- 
vah, evf  n  should  his  sorrows  and  pains  terminate  in  death.  Ve- 
rily, he  trusted  in  God  that  he  should  not  be  finally  rejected. 

It  is  granted  to  Dr.  Emmons^  as  an  unquestionable  fact,  that 
most  "  dramatic  writers"  have  attempted  to  form  "  their  amiable 
characters  upon  the  principle  of  disinterested  benevolence." 
It  is  believed,  however,  that  these  writers,  instead  of  using  a 
privative  particle,  compound  the  Greek  Ajc  with  the  word  inter- 
ested, so  as  to  read  AKr-inlereated  ;  that  is,  rwfce-interested ;  for 
the  characters  which  they  commonly  exhibit  for  imitation  are 
either  enthuaiaaticaUy  or  selfishly  interested  in  their  exploits* 
At  any  rate  it  is  to  be  hoped,  that  neither  Cicero,  nor  a  dramatisti 
nor  a  writer  of  romance,  will  give  a  decided  cast  to  theologi- 
cal expression. 

Every  child  of  God  will  be  benevolent ;  and  even  when  he 
doubts  of  his  own  good  estate,  will  desire  to  promote  the  glory 
of  God.  He  will  say,  "  if  I  perish,  let  others  be  saved :  if  I 
belong  to  the  kingdom  of  Satan,  (and  possibly  I  may  deceive  my- 
self,) my  present  prayer  is,  "  thy  kingdom  come."  Would  to 
God  that  such  benevolence  as  this  pervaded  every  heart ! 

39 


226 


CALVINISM. 


CHAPTER  XII. 


OF  SAJ^CTinCATIOJ^. 


cation. 


Jnat.  fiasaim. 


CALVIN,  AND  OTHERS. 

1.  Regeneration,  by  the  gift  I.  In  effectual  calling,  or  re- 
of  the  saving  grace  of  faith,  is  generation,^  is  comnocnceci  the 
the  commencement  of  sanctifi-    process  of   making    the  elect 

holy. 

Con.  C.  Scot.  Con.  P.  C.  U. 
S. and  Say. Plat. ch  13. sec.  Let 
fiassim. 

2.  Inthislifesanctificationis 
not  perfect  in  any. 

Con.  C.  Scot.  Con.  P.  C.  U. 
S.  Say.  Plat.  ch.  13.  sec.  2. 
Larger  Cat.  Q.  77.  Canons  R. 
D.  C.  Head  b.  Art.  1. 


2.  Believers  in  this  life  are 
Sanctified  but  in  part. 

Inst.  Ji.  3.  ch.  2.  sec.  20,  iifc. 


3.  All  the  above  quoted  con- 
fessions teach  the  same. 


4.   On  the  same  subjects. 
"  Sanctification  is  that  real 
work  of  God,   by  which  they 


3.  Sanctification   is   a    pro- 
gressive work. 

Inst.  B.  3.  ch.  I.pas. 

4.  Of  the  nature  of  the  be- 
liever's  imfierfection ;  and  of 
the  manner  in  which  this  holi- 
ness is  increased.  In  order  to  who  are  chosen,  regenerated 
be  perfect,  the  christian  must  and  justified,  are  continually 
have  restored  to  him  the  whole  more  and  more  transformed 
of  the  image  of  God,  which  from  the  turpitude  of  sin,  to 
was  lost  by  the  fall.  This  is  the  purity  of  the  divine  image. 
not  restored  at  once,  and  never  We  distinguish  this  work  of 
perfectly  in  this  life.  By  faith,  God  from  the  first*  regr.nera- 
which  increases,  and  causes  all  tion,  and  first  eflPectual  -callirg 
the  christian  graces  to  flourish,  to  Christ.  For  the  immediate 
we  become  gradually,  after  re-  effect  of  regeneration  is  a  prin- 
generation,  more  like  God.  ciple  of  spiritual  lifi  ,  wiiich  in 
By  beholding  the  glory  of  the  a  rtiomeut  is  put  into  the  soul. 


HOPKINSIANISM, 


S2j 


CHAPTER  XII. 


OF  SJJ\rCTIFICATIOM 


HOPKINS,  AND  OTHERS. 

1.'  Regeneration,  or  the  first        1 .  The  first  creation  of  a  ho* 

production  of  disinterested  af-  ly  volition,  is  the   commence- 

fection,    is    the    beginning  of  ment  oi  sanctijication. 
tanctification.  Emmons^   S/irinffy  and    Wil- 

Syat.    Vol.    I.  fi.  540.  et  fiat'  liamsj  fiassim. 
aim. 

2.  Dr.  .  Hopkins  said  the  2.  And  the  same  say  all  bis 
same.  followers. 

Part.  2.   ch.   4.  sec    13. 

3.  Where  aworkof  sanctifi-  3.  All  Hopkinsians  say,  that 
cation  has  been  commenced,  God  who  has  begun  the  work 
the  promise  of  God  renders  it  of  holiness  in  the  hearts  of  his 
certain  that  it  will  be  carried  on.  pcopie,  will   not  utterly  abun- 

Vol.  2.  fi.  \3l.  et  /laaaim.    don  it;  but  finally  make  them 
constantly  holy. 


4.   On  the  same  subjects. 

All  sin  consists  in  self-love, 
or  selfishness,  and  consequent* 
ly  the  remaining  sinfulness  of  a 
believer  consists  entirely  in  his 
remaining  selfish  exercises.  So 
far  as  any  man  possesses  disin- 
terested benevolence  of  feeling 
and  action  he  is  holy  :  and  so 
far  as  he  has  opposite  volitions 
he  is  unsuQctificd. 

Syat.  Part  2.  ch.  4.  sec.  4, 
10  and  U. 


4.   On  the  same  subjetta. 

"  The  want  of  love  cannot  be 
a  transgression  of  the  law  of 
love."  Emmons^  fi.  260. 

"  Whosoever  loves  God, 
loves  him  with  all  his  heart, 
and  to  the  extent  of  his  natural 
capacity.  Hence  every  saint  is 
conscious,  that  he  feels  per- 
fectly right,  so  long  as  he  is 
conscious,  that  he  loves  God 
for  his  real  excellence.  And 
he  cannot  tell,  nor  can  he  be 


228 


CALVINISM. 


CALVIN,  A 

Lord  more  and  more,  the  trans- 
formation into  his  image  be- 
comes more  perfect.  "  So  we 
see  that  the  mind  enlightened 
with  the  knowledge  of  God,  is 
first  holden  wrapped  in  much 
ignorance,  which  by  little  and 
little  is  wiped  away." 

Inst.  B.  3.  ch'  2.  sec.  19.  et 
passim. 


?'  Therefore  we  affirm  again 
that  which  we  have  above  spo- 
ken, that  the  root  of  faith  is  never 
plucked  out  of  a  godly  heart, 
but  sticketh  so  fast  in  the  bot- 
tom, that  howsoever  it  be  shaken 
and  seem  to  bend  this  way  or  that 
way,  the  light  thereof  is  never 
so  quenched  or  choaked  up, 
but  that  it  lieth  at  least  hidden 
under  some  embers :  and  by 
this  token  is  plainly  shewed, 
that  the  word  which  is  an  incor« 
ruptible  seed,  bringing  forth 
seed  like  itself,  the  spring 
whereof  doth  never  wither  and 
perish." 

J5.  3.  ch.  2.  sec.  31. 


The  same  means  which  were 
of  wse  effecLually  to   call   the 


ND  OTHERS. 

by  the  immediate  energy  of  the 
Holy  Spirit.     The  effect  of  the 
effectual  calling  is  the  mystical 
union    and    communion    with 
Christ.      But    the     effects    of 
sanctification  are  the  habits  of 
spiritual  graces  and  their  lively 
exercise  ;  and  thus  sanctifica- 
tion  follows  upon  regeneration 
and  effectual  calling,  at  least  in 
the  order  of  nature,  and  suppo- 
ses those  actions  of  God  as  go- 
ing before  it." 

Witsius'  Econ.  B.  3.  ch.  1?. 
sec.  11,  12. 

«  They  who  are  effectually 
called  and  regenerated,  hav- 
ing a  new  heart  and  a  new 
spirit  created  in  them,  are 
farther  sanctified  really  and 
personally,  through  the  vir- 
tue of  Christ's  death  and  re- 
surrection, by  his  word  and 
spirit  dwelling  in  them  ;  the 
dominion  of  the  whole,  body  of 
sin  is  destroyed,  and  the  several 
lusts  thereof  are  more  and 
more  weakened  and  mortified, 
and  they  more  and  more  quick- 
ened and  strengthened  in  all 
saving  graces,  to  the  practice 
of  true  holiness." 

«  This  sanctification  is 
throughout  in  the  whole  man, 
yet  imperfect  in  this  life  ;  there 
abideth  still  some  remains  of  cor- 
ruption in  every  part :  whence 
ariseth  a  continual  and  irrecon- 
cilable war  i  the  flesh  lusting 


HOPKINSIANISM. 


229 


HOPKINS,                         AND      ^  OTHERS. 

•    The  work  of  sanctification  is  told,  wherein  he  is  to  blame  for 

carried  on,  as  it  was  commen-  not  feeling  a  higher  or  stronger 

ced;  by  the  divine  efficiency  in  affeclion  towards  God,  than  he 

producing  benevolent  volitions ;  actually  feels." 

in  which  holiness  entirely  con-  Emmons^  fi,  440. 

sists.  The  imfierfect  obedience  of 

Vol.   1.  fi.  205.  and  the  last  believers   consists,  not  in /ow, 


quoted  filaces. 

"  He  conducts  all  things,  ex- 
ternal and  internal,  with  re- 
spect to  every  christian;  and  so 
orders  the  degree  and  manner 
and  time  of  his  influence  and 
assistance,  as  to  keep  them  from 
falling  totally  and  finally  "  "  It 
requires  infinite  skill  and  wis- 
dom, to  sanctify  a  corrupt 
heart,  and  to  order  every  thing 
fio,  with  respect  to  each  indivi- 
dual, at  all  times  and  every  mo- 
ment,  as  effectually  to  prevent 
his  falling  away,  though  he 
walks  upon  the  verge  of  ruin 


weakj  or  languid  affections,  or 
in  affections  partly  holy  and 
partly  sinful,  arising  from  mix- 
ed Jirinci/iles  in  the  human 
heart;  but  in  their  having,  by 
an  unequal  alternation, /leT^cc/- 
ly  holy  and  fierfectly  sinful  voli- 
tions, which  are  of  the  creative 
energy  of  the  Holy  Ghost :  so 
that  saints  are  at  different  mo- 
ments, according  to  the  nature 
of  their  exercises,  entirely  ho- 
ly, or  entirely  sinful. 

Emmons*  IBthand  I9th  Ser- 
mons. 


God  neither  gives  nor  im- 

Ho/i.  Syst.  Vol.  2.ti.  203.    '^'''"'*  ^"^  **''*'   '''*'^'  ^'^  ^'^*^'' 
or  gracious  principle,  or  firinci- 

«  That  believers  will  never  pie  of  grace,,  in  any  of  the  re- 
totally  and  finally  fall  away,  so  newed,  nor  do  men  ever  act 
as  to  psrish,  is  not  owmg  to  the  from  any  thing  but  an  immedi- 
nature  of  true  grace,  or  any  ate,  divine  impulse. 
power  or  sufficiency  in  them-  jEmmon«,/*.  283,  454,  462. 
selves  to  persevere  unto  the  Sanctification  consists  in 
end  ;  but  this  depends  wholly  God's  continuing  to  create  bo- 
on the  will,  and  constant  influ-  ly  exercises.  He  creates  good 
ence  and  energy  of  God,  work-  and  bad  actions  of  the  heart ; 
ing  in  them  to  will  and  to  do  but  when  he  creates  good  vo- 
They  are  kept  by  the  power  of  litions  more  frequently  than 
God,  through  faith  unto  salva-  formerly,  and  more  frequently 
lion."  than  bad  ones,  then  sanctifca- 
Vol.  2.  /i.  131.  tion  is  progressive. 


230 


CALVINISM. 


CALVIN,  AN 

saints  are  of   use  to  promote 
the  growth  of  grace  in  them. 
B.  1.  ch.  10.  et  fiassim. 

No  exercise  of  the  believer 
in  this  life  is  perfectly  holy. 

B,  3.  ch.  14.  aec.  9^\sfc. 
"  The  godly   heart    therefore 
fe  leth    a    division    in    itself, 
which  is  partly  delighted  with 
sweetness    by    acknowledging 
the  goodness  of  God,  and  part- 
ly grieved  with  bitterness  by 
feeling    of   his    own    misery ; 
partly  resteth  on  the  promise  of 
the  gospel,   and    partly  trem- 
bleth  by  reason  of  the  testimo- 
nies of  his  own  wickedness  ; 
partly  rejoiceth  with  conceiv- 
ing of  life,  and  partly  quaketh 
for  fear  of  death.     Which  va- 
riations  Cometh  by  imperfec- 
tion   of     faith."        "  Hereup- 
on proceed  those  battles,  when 
the  distrustfulness  that  abideth 
in  the  remnants  of  the   flesh, 
riseth  up  to  assail  the  faith  that 
is  inwardly  conceived"* 

Inst.  B.  3.  clu  2  6cc.  18,  19, 
20. 


I>  OTHERS. 

against  the  Spirit,  and  the  Spi- 
rit against  the  flesh.  In  which, 
war,  although  the  remaining 
corruption  for  a  time  may  much 
prevail,  yet,  through  the  con- 
tinual supply  of  strength  from 
the  sanctifying  spirit  of  Christ, 
the  regenerate  part  doth  overr 
come,  and  so  the  saints  grow  x\\ 
grace,  perfecting  holiness  in 
the  fear  of  God." 

Con.  C.  Scot.  Con.  P.  C.  U.  S, 
Say.  Flat.  ch.  13. 

"  And  as  it  hath  pleased  God 
by  the  preaching  of  the  gospel, 
to  begin  this  work  of  grace  ia 
us,  so  he  preserves,  continues, 
and  perfects  it  by  the  hearing 
and  reading  of  his  word,  by  me- 
ditation thereon,  and  by  the  ex- 
hortations,threatenmgs  and  pro- 
mises thereof,  as  well  as  by  the 
use  of  the  sacraments." 

Con.  R.  D.  C  Canons^  Head 
5.  Art.  14. 

The  same  doctrines  are 
taught  by  all  the  ancient  con- 
fessionsof  the  reformed  church- 
es. 


*  Dr.  Hopkins  does  not  much  differ  from  Calvin  on  this  subject,  if  we 
might  judge  from  some  sentences,  disregarding  others. 

"  The  apostle  John  decides  this  point,  in  most  express  terms.  He  says, 
if  ive  say  that  ive  have  no  sin  "U'e  deceive  ourselves,  and  the  truth  is  not  in  us. 
He  does  not  mean,  if  ive  saji  we  Jiever  did  sin,  because  this  is  contrary  to 
his  express  words,  which  aie  in  the  present  time,  if  we  say  ive  have  no  sin, 
no.v,  at  this  present  time.  According  to  this  no  man  can  with  truth  say,  at 
any  time  of  his  hfe,  I  have  no  sin,  or  lam  without  sin  and  perfectly  holy  " 

Syst.  Vol.  2.  p.  2iq. 


HOPKINSIANISM. 


231 


HOPKINS}                           AND  OTHERS. 

"  The  perstverance  of  be-  The  utterly  unsanctified  are 
lievtrs  is  consistent  with  their  constantly  sinful  ;  while  the 
being:  sanctified  but  in  part;  partially  sanctified  are  but  in- 
and  guilty  of  much  sin  ;  and  constantly  good.  The  alterna- 
even  by  surprise  and  great  tionof  holy  and  unholy  feelings 
temptation,  of  particular  gross  constitutes  that  •warfare  of 
outward  acts  of  sin.  But  they  which  Paul  speaks,  when  he 
never  become  totally  corrupt  says,  "  what  /  ivouldy  that  do  I 
and  sinful,  as  they  were  before,  not.**  "Saints  do  have  some 
and  as  all  the  unregenerate  are ;  perfectly  good  affections  ;"  and 
and  they  do  not  sin  •with  their  "  it  is  no  less  evident,  that  they 
nuhole  heart :  they  being  born  have  some  affections  altogether 
of  God  do  not  commit  sin  in  unholy  and  sinful."  "  There 
this  sense,  and  as  others  do  ;  is  nothing  else  which  prevents 
for '  his  seed  remaineth  in  them :  their  being  as  perfectly  holy 
and  they  cannot  thus,  sin  be*  and  free  from  sin,  as  the  saints 
cause  they  are  born  of  God."  and  angels  in  heaven."  When 
Vol.  2.  fi.  131,  132.  God  shall  cease  from  the  pro- 
There  are  different  degrees  duction  of  sinful  exercises,  and 
of  holiness  in  believers  ;  and  shall  produce  constantly  holy 
some  of  their  holy  exercises  ones,  their  sanctification  will  be 
may  be  stronger  while  others  completed, 
are  weaker.  £mmon«, /j.  431— 48S. 
Vol.  I.fi.  150 — 156.* 


•  In  this  part  of  the  System,  Dr.  Hopkins  is  not  so  consistent  with  him- 
self .IS  the  ingenious  Dr.  Emmons.  Tiiis  latter  divine  does  not  hesitate  to 
say,  that  no  part  of  a  believer's  imperfection  consists  in  the  weakness  of  his 
exercises,  for  he  either  Love*  God  'uiith  hit  •uihole  Uearty  or  w/fA  hit  vihole 
heart,  as  the  impenitent  do,  hatet  God  After  what  Dr.  Hopkins  had  before 
said  of  holy  and  sinful  volitions,  he  should  have  pone,  to  have  been  thorough, 
the  full  lengfth  of  his  own  system  But  the  good  man  was  probably  startled, 
by  a  glimpse  at  the  consequences  of  his  own  tlieory ;  and  therefore  at- 
tempted to  compound  two  opposite  doctrines.  Consequently,  upon  the 
subject  of  sanctification  he  is  sometimes  with  Calvin  and  sometimes  with 
Emmons. 


**  This  same  apostle  represents  all  christians,  as  in  a  state  of  warfare,  by 
reason  of  evil  inclinations  and  lust  in  their  hearts,  which  oppose  that  which 
i»  the  fruit  of  the  Spffit,  la  them,  aod  prevents  their  doing:  what  they  would. 


S32  ON    THE    IMPERFECTION 


NOTE  A. 

OJV  THE  IMPERFECTIOJSr  OF  GOOD  MEM 


The  three  divines  whose  discussion  was  lately  reported,  were 
again  convened,  by  the  concerns  of  the  church,  in  one  of  the 
monthly  clerical  associations. 

During  the  transaction  of  business,  when  any  dispute  was 
agitated,  they  could  not  avoid  the  discovery,  by  a  few  friendly  al- 
lusions, that  they  were  rival  metaphysicians,  and  that  one  was  a 
Calvinist,  another  a  Hopkinsiao,  and  a  third  an  Arminian. 


The  flesh  lusteth  against  the  Spirit,  and  the  Spirit  against  the  flesh  :  and 
these  are  contrary  the  one  to  the  other  ;  so  that  ye  cannot  do  the  things 
that  ye  would."  Here,  he  speaks  like  a  Calvinist,  of  two  opposite  princi- 
ples, existing  and  opposing  each  other,  in  the  renewed  sinner  at  the  same 
tiroe.  But  he  adds,  "To  will  was  presefit  When  they  looked  forviard, 
they  wished  actually  to  do,  and  be  all  that  Christianity  dictates,  and  of 
which  they  could  have  any  idea ;  but  vihen  they  came  to  act,  they  always  fell 
short,  and  sinful  inch  nations  prevented  their  doing  as  they  desired."  This 
is  the  modern  Hopkinsian  doctrine  ;  that  at  one  time  the  believer  -viills  that 
which  is  good  ;  but  at  a  subsequent  time,  wills  something  directly  opposite  : 
io  that  one  exercise  is  perfectly  good,  and  a  subsequent  one,  directly  th^ 
opposite.    The  •warfare  consists  in  one  volition's  Succeeding  another  ! 

The  same  divine,  however,  concludes  by  giving  the  Calidnistic  senti- 
ment, (by  way  ef  alternation,)  that  sinful  inclinations  "  defile  their  bestex- 
ercises.**  Sytt.  Vol.  2  p.  194.  Dr.  Hopkins,  therefore,  was  almost  as  much 
inclined  to  the  "  taste  or  principle  theory,"  as  to  the  "  exercise  scheme." 
By  inclination  he  must  have  intended  something  different  from  exercise,  and 
something  prior  to  it ;  for  he  would  not  say,  after  declaring  every  exercise 
to  be  distinct,  and  either  benevolent  or  selfish,  that  one  exercise,  for  ever 
past,  could  dejile  one  future,  with  which  it  had  no  connexion.  May  not, 
then,  an  evil  disposition  exist,  which  excites  to  a  wicked  act  ?  And  may  not 
the  doctrine  of  Witsius  and  his  teacher,  Calvin,  be  ti'ue,  that  "  holiness  de- 
notes that  purity  of  a  man  in  his  nature,  inclination*  and  actions,  which  con- 
sists in  an  imitation  and  expression  of  the  divine  purity  ?" 

Witiiua'  Econ.  B.  3.  ch.  12.  sec.  10. 


Op  CIO  oh  men,  ^3 

The  churches,  of  which  they  were  bishops,  had  no  common 
confession  of  faith  ;  and  it  is  not  a  matter  of  surprise,  therefore., 
that  the  clerical  conventions  should  contain  a  hetei'ogeneoua 
mass  of  sentiment. 

After  the  business  of  the  day  was  over,  and  their  youngeC 
brethren  had  generally  retired  for  the  night,  to  several  of  the 
neighbouring  houses,  the  three  fathers  commenced  anothel^ 
nocturnal  discussion. 

Calvinist,  In  your  sermon  before  the  association  to-day^ 
brother  H.  you  very  boldly  advocated  your  own  sentiments  ;  but 
•give  me  leave  to  say,  I  think  you  was  very  heretical  in  your  doc- 
trine concerning  the  imperfection  of  the  saints. 

Hofikinaian.  Well,  Doctor  C.  we  must  attempt  to  settle  that 
matter.  I  have  prepared  a  dissertation  on  that  subject.  What 
if  I  should  read  it  i  and  allow  you  two,  eager  critics,  to  tear  me 
into  pieces  I 

Cal.  O  produce  it :  produce  it.  It  will  have  this  good  ten* 
dency,  if  no  other  ;  to  keep  us  to  some  point,  and  preclude  va- 
grant reasonings. 

Arminian.  I  shall  be  glad  to  hear  it,  if  I  can  keep  myself 
awake  ;  but  if  not,  I  will  tell  you  what  I  think  of  it,  when  you 
kavc  done. 

Hofi.  That  is  to  say,  you  will  judge  me,  as  your  hearersj 
rubbing  their  eyes  at  the  sound  of  your  jimen,  judge  your  dis- 
courses. 

All  this  was  spoken  in  very  good  nature  ;  so  that  after  a  little 
persuasion,  the  portable  desk  was  unlocked,  and  forth  came 

THE     DISSERTATION. 

The  Hofikinsian  reads.  "  There  are  three  kinds  of  moral 
characters  in  existence.  The  first  is  holy  ;  the  second,  unholy  t 
and  the  third,  mixed  ,•  or  a  combination  of  the  two  first.     Am0 

30 


234  ON    THE     IMPFRFECTION 

cend  into  heaven,  survey  all  the  inhabitants,  and  it  will  be  founds 
that  from  Jehovah  on  his  throne,  to  the  weakest  believer, 
who  last  arrived  at  the  gate  of  paradise,  all  are  perfectly  holy. 
However  God  and  his  creatures,  which  are  spirits  made  perfect, 
differ  in  other  things,  in  freedom  from  all  sin  they  are  alike  :  and 
to  be  free  from  sin  is  to  be  perfect  in  holiness." 

Cal.  Hold,  hold  !  The  stones  of  the  street,  the  trees  of  the 
forest,  and  the  beasts  of  the  field,  are  free  from  all  sin,  but  are 
not  perfect  in  holiness. 

jlrm.  I  think  he  is  right  upon  my  plan,  that  man  is  in  him- 
self good  ;  that  sin  is  something  adventitious  ;  for  when  this 
superinduced  sin  is  taken  away,  man  is  what  he  was  before  ; 
that  is,  holy,  just  and  good,  as  a  man.     Pray,  go  on  Doctor. 

Hofi.  "  The  glorified  saints  have  the  image  of  God,  which 
they  once  lost,  entirely  restored  ;  the  temples,  which  were  once 
in  ruins,  God  has  rebuilt ;  and  the  whole  man  is  formed  after  the 
divine  pattern,  Jesus  Christ. 

The  second  character  we  find  displayed  in  two  worlds.     It  is 
to  be  seen  on  earth,  and  in  the  prison  of  despair.     If  we  de- 
scend into  the  dark  abode,  with   the   lighted  lamp  of  revelation 
in  our  hand,  we  shall  see  that  all  the  damned  spirits  are  of  one 
character      They  are  all  unholy.     Here  is  one  wretched  being, 
who  once  inhabited  heaven  ;  and  here  another,  who  was  born  on 
earth  ;  but  this  makes  no  difference  in  their  moral  image,  for 
one  is  now  the  Devil ;  and  the  other,  the   child  of  the  Devil. 
There  is  a  family  likeness  between  the  father  and  the  son.      Not 
one  inhabitant  of  hell  has  any  love  to  God.     Devils  and  accursed 
men  love  the  same  objects.     Their  dispositions  and  actions  are 
of  the  same  description.     It  wjay  be  thought  difficult  to  prove, 
that  any  persons,  who  are  still  in  our  world,  are  of  the  same  class 
with  the  unholy  in  the  bottomless  pit :  but  is  there  a  greater  dif- 
ference between  Satun  and  an  impenitent  sinner,  than  between  God 
anJ  his  glorified  saints  ?  Verily,  the  wicked  must  be  included  in 
the  denomination  of  unholy  beings  ;  for  "  God  is  not  in  all  their 
thoughts;"  "there  is  no  fear  of  God  before  their  eyes  ;"  they 
ure  "children  of  wratn  ;"  and  GoU  declares,  tliat  they  are  not 


or    GOOD    MEN.  235 

•nly  "  sensual,"  but  even  "  devilish."  "  Ye  are  of  your  fa- 
ther, the  Devil,"  suith  the  Son  of  God,  "  and  the  works  of  your 
fatlier  ye  will  do  "  Did  the  evil  angels  rebel  ?  So  have  impe- 
nitent sinners.  Do  the  evil  angels  hate  God  ?  Wicked  men  are 
"  haters  of  God."  Does  Satan  remain  unreclaimed  by  a'l  the 
mercies  and  judgments  of  God  ?  The  same  is  true  of  impeni- 
tent men  The  children  of  the  Devil  no  more  love  God,  or  his 
Son,  or  his  word,  and  people,  than  the  Devil  himself  does.  All 
of  this  class  of  unholy  beings  have  hearts,  which  are  enmity 
against  God.  None  of  them  has  the  knowledge  of  the  glory  of 
God.  Satan,  with  eyes  of  malice,  looks  upon  the  ever  blessed 
God  as  the  tyrant ot  heaven;  and  the  wicked  in  our  world  deem 
him  "  a  hard  master,"  an  "  adversary  ;"  a  cruel,  capricious  be- 
ing. Does  Satan  boast  an  "unconquerable  will,"  "and  cou- 
rage never  to  submit ;"  or  pride,  that  will  not  "  bow  and  sue 
for  grace  ?"  With  how  much  propriety  may  the  siimer  confess 
that  he  has  the  same  spirit  !  Does  Satan  resolve  to  do  his  own 
pleasure,  defy  OMNIPOTENCE,  and  challenge  the  wrath  of  God 
to  execute  its  worst  judgment !  Sinners  practically  do  the  same. 

•Who  continues  in  impenitence,  performing  his  own  will,  and 
consents  to  be  a  lover  of  pleasure,  more  than  of  God  without 
declaring, 

"  To  reikis  worth  ambition, though  in  hell : 
Belter  to  reign  in  heli,  tlian  serve  in  heaven  ?" 

I  would  not  insinuate  that  all  unholy  beings  have  the  same  de- 
gree of  wickedness  :  but  all  are  wicked  ;  while  some  are  more 
wicked  ,  and  the  devil  is,. by  way  of  eminence,  called  "  the  wick- 
ed one  ;"  because  most  wicked.  One  may  be  the  least  wicked 
of  all  unsanciified  beings,  and  yet  not  have  any  holiness  :  no, 
not  the  least  love,  nor  the  weakest  evangelical  faith.  One  too, 
may  be  the  least  in  the  kingdom  of  heaven,  without  partaking 
in  the  least  degree  of  sin. 

Neither  would  I  be  understood  to  say,  that  impenitent  sin- 
ners have  nothing  about  them,  or  in  them,  which  is  naturallij 
good,  or  in  itseif  lovely.  The  vilest  youthful  libertine  may 
have  a  lovely  personal  appearance  j   but  this  is  not  holinesij. 


236  ON     THE    IMPERFECTION 

Parents  may  have  an  affectionate  disposition  towards  their  chil- 
dren ;  but  so  far  as  they  are  animal,  they  are  destitute  of  holi-» 
ness.  Brutes  have  natural  affection.  It  is  a  good  and  lovely 
thing  in  them,  as  well  as  in  mankind.  The  knave,  the  glutton, 
the  murderer  may  be  moved  by  sympathy  :  and  so  may  the  brutes . 
This  and  many  other  things,  are  good  in  themselves  ;  which 
have  no  '  ve  to  God  in  them  ;  nothing  which  can  be  called  hor 
liness. 

In  amiable  natural  gifts  and  graces,  sinners  on  earth  differ 
from  those  who  are  fallen  angels  and  damned  spirits.  Sinners, 
too,  have  sometimes  an  appearance  of  moral  goodness,  which  is 
beneficial  to  society,  which  some  unholy  beings  have  not.  Satan 
has  none  of  that  hypocrisy  which  induces  some  men  to  be  exter- 
nally religious,  while  their  hearts  are  after  their  lusts.  The  un- 
godly often  attend  public  worship  ;  they  sing  ;  they  pray  ;  they 
perform  many  kind  actions  ;  but  in  the  sight  of  God,  who  look- 
eth  on  the  heai't,  they  have  never  loved  those  external  duties, 
which  pride,  custom  and  fear  have  induced  them  to  observe. 
Will  you  boast  of  mere  formality  in  religion  ?  Satan  and  hi§ 
yebel  legions  may  warble  hyrnns  of  praise, 

f'  And  to  the  Godhead  sing-, 
Forc'd  halleluiahs !    - — - — -" 

The  third  sort  of  characters  is  found  only  in  this  world.  Jt  ift 
the  character  of  a  Christian  ;  and  may  well  be  denominated  ^ 
mixed  character,  because  it  partakes  of  holiness  and  sin? 

We  lind  it  delineated,  in  the  word  of  God,  by  the  pencil  of 
the  Holy  Spirit.  It  is  materially  different  from  the  character  of 
the  perfectly  sinful,  and  equally  different  from  that  of  the  per- 
fectly holy.  A  full  view  of  this  wonderful  character  may  b? 
seen  in  the  seventh  chapter  of  Romans  ;  in  which  Paul  relate^ 
Tiis  experience  of  moral  good  and  evih  The  whole  is  summa? 
rily  comprehended  in  one  verse.  "  Now  then,  it  is  no  more  I 
that  do  it,  but  sin  that  dwelleth  in  me,"  Here  is  a  compound  of 
contrarieties.  Philosophy  would  say,  that  such  a  person  as  Paul 
describes  himself  to  be,  could  not  exist :  but  revelation  and  the 
universal  experience  of  believers  attest,  that  such  as  Paul  dcr 
'scribes  himself,  is  every  renewed  person,  while  in  the  fle^ 


OF    GOOD    Mr.N.  237 

Theolopjists  differ  in  theory  upon  this  subject,  but  all  admit, 
that  the  believer  in  this  sinful  world,  is  sanctified  but  in  part,  and 
retains  much  sin,  vyhile  he  has  some  holiness.  All  admit,  that 
he  is  a  believer  who  has  the  least  degree  of  love  to  God,  and 
faith  in  Jesus  Christ,  so  that  the  quantity  of  grace  need  not  be 
considered,  in  determining  who  is,  and  who  is  not,  of  the  class 
of  Christians.  All  admit  too,  that  grace  in  the  heart  is  small  in 
the  beginning,  and  increases  in  some  manner,  until  the  whole 
man  is  perfectly  purified  from  sin.  In  the  general  truths  con- 
veyed in  these  and  similar  passages,  there  is  an  agreement  be- 
tween the  greater  part  of  gospel  ministers,  and  professed  Chris- 
tians. Paul  was  a  Christian,  who  after  his  conversion,  both  obey- 
ed and  disobeyed  God  ;  who  had  peace  of  conscience,  and  yet  a 
conviciion  that  he  was  still  a  wretched  man  :  who  loved  sin 
enough  to  commit  it,  but  who  sincerely  groaned  to  be  delivered 
from  it.  He  possessed,  like  all  other  children  of  God,  who 
dwell  in  the  flesh,  a  mixed  moral  character.  This  mixture  of 
sin  and  holiness  is  described  in  various  ways.  Several  of  the 
systems  of  explanation  are  worthy  of  attention. 

1 .  Some  maintain  that  the  imperfection  of  the  saints  arises 
from  the  remainder  of  a  sinful  nature.  The  old  and  perfectly 
sinful  nature  is  in  part  changed  in  conversion,  and  the  Holy 
Spirit  carries  on  a  process  of  refining  what  was  once  wholly  evil, 
until  it  becomes  wholly  good.  The  sinful  nature,  which  was 
inherited  from  Adam,  is  thought  to  be  purified,  by  the  increase 
of  grace,  even  as  the  whole  lump  is  leavened  by  a  little  leaveq. 
Hence  they  suppose  Paul  intended  to  teach  us,  that  the  unsancti- 
fied  part  of  his  nature  did,  what  his  sanctified  part,  at  the  same 
moment,  disapproved.  The  old  part  of  his  nature  warred  against 
the  new  part.  According  to  this  system,  the  believer  is,  in  his 
very  nature,  partly  an  object  of  the  divine  love  and  partly  an 
object  of  divine  hatred.  If  the  greater  part  of  his  nature  is  not 
sanctified,  God  hates  the  believer  more  than  he  loves  him ;  for 
this  very  nature  is  said  to  be  a  wicked  thing,  which  God  abhors. 
This  plan  supposes  a  wicked  nature  to  be  distinct  from  wicked 
exercises,  mental  actions,  or  volitions,  and  the  cause  of  them." 

Cal.  The  whole  of  that  representation  is  uncandid  ;  and  cal- 
culated to  make  the  truth  appear  ridiculous.     If  the  word  of 


238  ON  THE    IMPERFECTION 

God  is  to  be  accredited,  we  have  a  corrupt  nature,  a  carnal  mind, 
disorderly  affections,  and  corrupt  propensities.  When  we  arc 
once  united  to  Christ  by  faith,  then  we  begin  to  bring  the  body 
and  the  soul  into  subjection  to  the  gospel.  For  instance  ;  you 
know,  that  when  a  drunkard  is  converted,  he  will  still  retain 
a  corrupted  appetite  ;  and  there  is  from  constitution  and  habit  a 
strong  propensity  to  intemperance  :  but  through  help  obtained 
of  his  Head,  he  may  by  degrees  destroy  even  the  inordinate  pre- 
disposition to  ardent  spirits.  In  this  case  you  see  how  grace 
may  overcome  nature.  But  before  the  disposition  to  inebriation 
was  subdued,  the  renewed  person  might  say,  that  in  regard  to 
the  virtue  of  temperance  he  was  still  imperfect,  in  consequence 
of  the  re7nainder  of  a  sinful  nature.  I  might  apply  the  same 
mode  of  reasoning  to  every  evil  propensity,  whether  it  be  animal 
or  mental,  for  I  conceive  it  to  be  a  fundamental  axiom  in  reason- 
ing, that  there  are  mental  principles  of  action. 

ffofi,     I  deny  that  there  is  any  such  thing. 

Cal.  Might  I  not  say,  as  a  cunning  Scotchman  said  to  a  New- 
Englander,  in  a  similar  debate  :  "  Well,  well,  Sir,  1  perceive 
that  you  are  an  unfirinci/iled  man  V* 

Arm.     A  good  story  !  unfirincipled  man  / 

Cal.  The  scriptures  do  certainly  compare  grace  in  the  heart 
to  a  little  leaven,  which  ultimately  affects  the  whole  mass  of  na- 
tural principles  and  affections  ;  to  a  seed  of  mustard,  which  is 
one  of  the  smallest  of  all  seeds ;  and  to  a  kernel  of  corn,  which 
is  planted,  watered,  and  made  to  produce,  first  the  blade,  then 
the  unripe  ear,  and  in  due  time,  the  full  grain  in  the  ear. 
Paul  declares,  that  the  flesh  lusteth  against  the  spirit,  and  the 
spirit  against  the  flesh.  By  the  Jlesh  we  are  to  understand  all 
the  corrupt  principles  of  fallen  human  nature  ;  and  by  the  spirit 
every  thing  which  constitutes  the  spiritual  life.  These  are  con- 
trary one  to  the  other.  What  you  have  said,  of  the  believer's 
being  an  object  of  God's  hatred  more  than  of  his  love,  betrays 
either  ignorance  or  forgetfulness  of  the  fact,  that  God  never  looks 
upon  any  sinner,  except  when  viewed  in  Ihrist,  and  considered 
as  united  to  him,  with  any  degree  of  complacency.     "  The  per- 


Ot    GOOD    MEN.  239 

aons  of  believers  being  accepted  through  Christ,  their  good 
works  are  also  accepted  in  him,  not  as  though  they  were  in  this 
life  wholly  unblameable  and  unrcproveable  in  God's  sight ;  but 
that  he  looking  upon  them  in  his  Son,  is  pleased  to  accept  and 
reward  that  which  is  sincere,  although  accompanied  with  many 
weaknesses  and  imperfections." 

Ho/i.  I  have  believed,  and  therefore  have  I  written.  If  you 
have  patience  I  will  proceed. 

«  2.  Others  maintain,  that  the  believer  has  two  natures,  which 
are  directly  opposite.  He  is  thought  to  have  inherited  a  wicked 
nature,  which  ^ads  him  continually  to  sin.  In  regeneration 
God  creates  in  him  a  new  nature,  which  leads  to  nothing  but 
holiness.  In  infancy  the  corrupt  nature,  which  was  produced 
by  natural  generation,  is  weak  ;  but  becomes  continually  strong- 
er and  stronger,  which  causes  the  transgressor  to  wax  worse  and 
worse.  In  new  converts,  the  new  nature  given  in  regeneration 
is  also  feeble,  but  gains  strength  through  the  influences  of  the 
Holy  Spirit. 

Sometimes  one  of  these  natures  is  thought  to  be  dormant, 

and  then  the  other  governs  the  believer  in  his  actions.     At  other 

times  both  natures  are  active,  but  one  overcomes  the  other. 

Hence,  they  say,  that  Paul  felt  the  struggling  of  these  opposite 

natures,  in  one  and  the  same  period  of  time,  which  made  him 

say,  "  when  I  would  do  good,  evil  is  present  with  me."     The 

holy  nuture  they  say,  is  the  **■  inward  man,"  which  delights  in  the 

law  of  God  ;  and  the  unholy  nature  is  called  "  the  law  of  sin  in 

the  members."     "  Now  then  it  is  no  more  I,"  that  is,  my  holy 

nature^  "  that  do  it ;  but  sin,"  or  my  unholy  nature  "  which 

dwcllcth  in  mc."     When  one  of  these  natures   is  the  stronger, 

the  other  is  the  weaker  :  when  one  rules,  the  other  submits  ;  but 

sin,  through  the  grace  of  God  has  received  a  mortal  wound,  and 

shall  Bnally  die.     Then  the  believer  is  to  have  only  one  nature^ 

•which  will  be  perfectly  holy." 

Cal.  What  have  you  to  oppose  to  this  last  representation  ? 
The  nature  of  every  creature  is  capable  of  changes.  The  finest 
gold  may    b^   changed ;    solid    rock  may  be    hardened ;   and 


240  ON    THE    IMPERFECTION 

the  flinty  heart  may  become  more  obdurate.  Sinners  do  grovf 
worse  and  worse.  There  is  a  progressive  depravity  in  the  un- 
renewed. Sinful  disposition,  habit  and  principle  may  al!  become 
more  vigorous.  If  a  depraved  nature  is  capable  of  deterioration^ 
why  may  not  a  holy  nature  be  capable  of  melioration  ? 

Paul  undoubtedly  experienced  the  operations  of  the  old  man, 
of  sin  and  death  ;  and  of  the  new  man,  which  after  Christ  Jesus, 
was  created  unto  good  works.  Where  is  the  Christian,  who,  in 
the  strongest  exercise  of  fcuth,  penitence  and  love,  does  not  at 
the  same  time  feel  conscious  of  an  evil  nature.  Even  in  prayer, 
when  the  child  of  God  is  really  in  the  exercise  of  faith,  he  often 
feels  the  operation  of  such  animal  and  spiritual  passions  as  his 
new  heart  condemns.  When  tempted,  when  consenting  to  siuj 
through  the  power  of  lust,  when  in  the  very  act  of  backsliding, 
the  Christian  often  breaks  out  in  strong  cries  to  God  for  help, 
for  mercy  on  his  sinning  soul.  When  passion  does  not  wholly 
becloud  reason,  the  child  of  God  condemns  himself  and  repents 
while  he  sins  ;  and  thus  transgresses,  contrary  to  his  will.  He 
feels  the  contending  powers  of  grace  and  nature,  at  the  same 
moment. 

Jburing  this  conversation  the  Arminian  nodded  j  but  he  intend' 
ed  neither  assent  nor  dissent. 

Hop.  "  3.  Other  theological  writers  maintain,  that  man  is  a 
being  compounded  of  certain  constituent  parts,  cdWcd  princi files. 
Hence  we  read  of  principles  of  thoughts  and  action  ;  of  a  prin- 
ciple of  fear  and  hope.  All  the  principles  created  at  first,  or 
given  man  in  the  moment  of  birth,  are  said  to  be  principles 
which  lead  to  sin,  and  are  therefore  called  unholy  principles. 
Sometimes  they  express  the  corruption  of  the  unregenerated,^ 
by  saying,  that  they  are  perpetually  actuated  by  a  firincifile  at 
selfishness.  When  the  sinner  is  born  again,  they  say,  God  has 
implanted  a  new  principle  in  him,  among  all  the  other  principles 
of  the  old  nature  of  sin.  The  imperfection  of  the  believer,  up- 
on this  scheme,  arises  from  the  weakness  of  the  principle  of 
grace,  and  from  its  inactivity.  It  often  is  overcome  by  the  union 
of  the  old  sinful  seeds  of  action  j  but  is  never  exterininated 
from  the  heartv 


^r  GOOD    M^fi.  241 

"This  principle  increases  in  strength.  Sometimes  it  conquers 
All  its  opponent  principles,  and  then  it  rules  the  whole  man. 
The  principle  of  selfishness  may  live  j  but  it  will  be  inactive 
^ben  the  seed  of  grace  flourishes. 

"  4.  Others  teach,  that  there  is  a  moral  taste  in  man,  which  re- 
sembles the  natural  appetites.  As  man  has  a  preparation  of  pa- 
late to  love  certain  kinds  of  fruit  and  hate  others  ;  so  the  natu- 
ral man  is  said  to  inherit  a  moral  preparation  o^  mental  taste,  to 
love  sin,  and  hate  holiness.  While  this  wicked  natural  taste 
continues,  it  is  said  that  the  person  possessing  it  can  no  more  love 
God,  than  the  natural  taste  can  relish  bitter,  nauseating  drugs. 
A  writer  of  distinction,  who  embraces  this  scheme^  has  account- 
ed for  the  imperfection  of  Christians  in  this  way;  "  There  are 
in  believers  while  in  this  world,  two  tast^Sj  respecting  moral 
subjects,  in  direct  opposition  to  each  other.  One  is  pleased 
with  holiness,  and  the  other  with  the  objects  of  sinful  pleasure. 
In  ail  true  believers  the  holy  taste  is  stronger  than  the  sinful 
one."  These  are  the  words  of  a  celebrated  supporter  of  what 
is  called  "  the  taste  scheme."  These  two  tastes  always  exist  ia 
the  beiever's  soul ;  and  if  the  holy  taste  is  alwL^ys  the  strongest, 
how  can  the  believer  sin  ?  "  Why,  the  sinful  taste  sometimes 
overcomes  the  holy  taste,"  says  the  same  writer.  Then  I  shou  d 
humbly  sup[)Ose,  that  the  holy  taste  was  woialwaya  the  strongest.'^ 

Cal.  Brother  H.  you  make  and  unmake  systems,  according 
to  your  own  fancy.  If  you  think  that  the  Calvinists  assert  all 
that  you  do,  or  would  attribute  to  them,  you  are  mistaken.  Who 
says  that  man  is  a  being  composed  of  piinciplcs  ?  You  say  that 
the  soul  is  a  bundle  of  exercises  ;  but  I  think  that  the  mind  is 
distinct  from  its  own  exercises  and  principles  of  action.  This 
mind,  before  conversion,  is  governed  by  such  principles  as  the 
Word  of  God  condemns. 

A  man  of  selfish  feelings,  and  avaricious  practices,  may  re- 
ceive from  God  a  principle  of  obedience  to  Christ.  It  may  be 
his  settled,  habitual  rule  of  action,  to  do  justly  and  love  mercy. 
He  forsakes  his  former  courses,  and  generally  does  good  as  he 
has  opportunity.  I  say  therefore,  that  the  new  principle  over- 
powers the  old  nature.     They  may  coexist,  while  grace  reij|;QS« 

31 


242  ON     THE     IMPERFECTION 

Still,  however,  when  the  holy  principle  is  for  the  time  disregard- 
ed and  inactive,  the  renewed  miser  may  wickedly  indulge  some 
of  his  wounded,  and  weakened,  but  not  entirely  eradicated  pro- 
pensities of  the  old  man. 

Hoji.  «  When  the  new  principle  is  once  implanted,  it  is  con- 
tended, that  ii  will  never  die  ;  and  that  there  is  something  in  the 
very  nature  of  grace,  which  ensures  final  perseverance.  ''Who- 
soever is  born  of  God  doth  not  commit  sin  ;  for  his  seed  re- 
maineth  in  him  ;  and  he  cannot  sin,  because  he  is  born  of  God." 
This  seed  is  thought  to  be  the  new  nature,  which  cannot  be  chan- 
ged or  destroyed  by  any  person  but  God  himself  It  may  be 
dormant,  it  is  granted,  and  then  sin  reigns.  "  In  certain  circum- 
stances," says  one,  ♦'  believers  do  actually  serve  sin,  and  the  sin- 
ful taste  prevails.  At  such  times,  some  object,  calculated  to  in- 
flame the  sinful  taste,  is  present — is  contemplated — the  imagina- 
tion fired,  and  the  taste  strongly  excited,  and  God  is  either  not 
thought  of  at  all,  or  his  glory  is  little  contemplated  ;  and  in  this 
way  the  sinful  taste  hurries  the  man  into  evil  exercises.  Thus 
David  had  his  evil  taste  inflamed,  while  God  was  out  of  view  ; 
so  that  he  did  very  great  wickedness.  But  when  he  reflected 
upon  his  sin,  in  the  presence  of  God,  he  was  filled  with  anguish 
of  spii'it ;  and  said,  '  my  bones  waxed  old  through  my  roaring 
all  the  day  long' — '  make  me  to  hear  joy  and  gladness,  that  the 
bpnes  which  thou  hast  broken  may  rejoice.' 

"  Those  persons  who  support  either  of  these  systems,  maintain 
also,  that  there  is  sin  in  the  want  of  this  holy  nature,  taste  or  prin- 
ciple. It  is  a  crime  not  to  have  this  new  heart.  It  is  a  guilty 
thing  to  be  born  without  original  righteousness.  Some  of  them 
teach,  that  exercises  flow  from  these  contending  tastes ;  and 
that  the  exercises  are  defective,  cither  for  the  want  of  more  de- 
grees of  holiness,  or  because  they  are  partly  holy  and  Jiartly 
sinful.  Indeed,  it  is  the  general  opinion,  supported  by  these 
systems,  that  no  one  affection  of  the  Christian  is  perfectly  sinful, 
or  perfectly  holy.  Love  to  God  is  mixed  with  the  opposite  aff'ec- 
tion,  hatred  to  God.  In  the  desire  that  God  would  be  merciful, 
there  is  thought  to  be  some  holiness  and  some  sin.  In  short,  the 
mixed  character  of  believers  is  thought  to  be  constituted  by  two 
opposite  natures,  or  moral  palates,  or  seeds  of  feeling,  or  princi- 


OF    GOOD   MEN.  243 

pics  of  action,  which  make  war  upon  each  other ;  so  that  the  inter- 
nal conflict  of  a  believer  is  a  warfare  of  vegetation.  Paul's  words 
are  confidently  quoted  by  the  friends  of  each  system.  It  would 
seem  from  their  representation,  that  he  always  did  what  he  at  the 
same  moment  of  time  both  hated  and  loved,  or  what  he  partly  ha- 
ted and  partly  loved.  He  was  conscious  of  two  co-existing  wills. 
He  consented  to  sin,  and  he  did  not  consent.  He  had  a  volition 
to  do  evil,  and  a  volition  not  to  do  evil,  in  the  one  and  same  men- 
tal exercise. 

"  Are  these  representations  of  the  imperfection  of  the  saints  ra- 
tional ?  Are  they  scriptural  ?  If  they  are,  sanctification  is  nei- 
ther the  immediate  work  of  God  nor  man  ;  but  the  natural  in- 
crease of  a  principle,  or  the  melioration  of  taste  by  the  natural 
exercise  of  it,  or  the  invigoration  of  nature  by  the  involuntary 
use  of  its  inherent  functions." 

Cal.  It  would  be  more  scriptural  to  speak  even  of  a  warfare 
of  vegetation,  than  to  deny  that  there  is  any  contest  between  the 
flesh  and  the  spirit.  We  assei't,  however,  no  such  thing.  You 
say,  that  there  is  a  warfare  in  the  believer's  breast,  between  two 
sorts  of  exercises  which  never  exist  at  the  same  time.  You 
have  a  battle  between  two  enemies  which  never  meet.  When 
the  holy  exercise  takes  the  field,  in  complete  panoply  ;  the  sin- 
ful exercise  has  departed.  Next,  when  sin  advances  to  attack 
holiness,  the  pious  exercise  is  no  more.  Your  antagonists  are 
like  the  two  arms  of  a  woodmonger's  saw  ;  continually  advan- 
cing, continually  retreating,  at  equal  distance  from  each  other. 
This  is  a  battle  of  alternation.  It  reminds  me  of  a  contest  which  I 
have  seen  betwen  Adam  and  Eve,  represented  on  the  top  of  the 
face  of  a  clock.  The  little  painted  Adam  put  forth  his  hand,  by 
mechanism,  to  take  an  apple  from  the  hand  of  her  ladyship ;  but 
at  the  same  moment,  the  same  machinery  drew  back  her  arm. 
Then  she  offered  the  fruit,  and  the  same  movement  which  made 
her  hand  advance,  made  his  recede.  This  warfare  of  alterna- 
tion has  been  continued,  night  and  day,  for  many  years.  It  is 
much  like  your  clockwork  fight  of  succeeding  volitions. 

On  the  subject  of  original  sin,  and  the  want  of  original  right- 
eousness, rtre  have  formerly  debated,  or  rather  our  sleeping  Doc- 
tor A.  proved  you  ^n  Arminian. 


244  ON    THE    IMPERPFCTION 

Jit  this  moment  the  reverend  gentleman  of  whom  they  were 
sneaking  dropped  his  pipe  on  the  Jioor^  which  effectually  restored 
him  to  his  senses. 

Arm.  "  Yes,  yes,"  said  he,  while  they  laughed  at  the  circum- 
stance which  awoke  him  to  argument,  ''  and  I  maintain  it  stilU, 
JIus  he  proved  himself  orthodox  in  this  dissertation  ?" 

Cal.  He  says  there  are  no  contending  principles,  no  oppo- 
sing dispositions  in  the  good  man  ;  but  all  his  desires  are  per- 
fectly holy  or  perfectly  sinful.  Brother  H.  you  seem  to  think, 
that  the  doctrine  of  a  progressive  principle  of  grace,  detracts 
from  the  praise  due  to  Jehovah.  But  tell  me,  does  it  derogate 
from  the  goodness  of  God  in  providing  food  for  beast  and  man, 
to  say,  that  it  is  the  nature  of  grass  to  grow,  and  of  seed  corn  to 
bear  fruit  ?  God  keeps  alive  the  stamina  of  vegetables,  and  cau- 
ses the  ox  to  grow.  To  him  the  praise  is  due.  In  the  very  na- 
ture, however,  of  a  plant,  there  is  something  different  from  the 
nature  of  a  flint. 

The  seed  of  pod  remains  in  every  child  of  the  spiritual  king- 
dom ;  and  in  spite  of  your  attempts  to  fritter  away  this  doctrine;^ 
1  do  believe  that  under  the  blessed  influences  of  God,  the  prin- 
ciple of  grace  is  as  progressive  as  the  seed  of  grass  or  grain. 
True,  grace  would  die,  should  the  Lord  withdraw  bis  influences^ 
and  so  would  every  seed  in  existence.  But  when  will  you  state 
your  own  systerii  ? 

Arm.     Read  the  remainder  in  the  morning,  that  I  may  hear  it.. 

To  the  speech  of  this  Gamaliel  all  consented. 


THE  BISSERTATIOJ^  JIJ^B  BMLOGUE  COJVTIJ^IJED. 

Hop.  «  A  Ji/th  mode  of  explanation  remains  to  be  submit- 
ted, which  is  commonly  denominated,  The  Exercise  Scheme  } 
because  it  is  founded  on  this  general  doctrine,  that  neither  sin 
■nor  holiness  is  predicable  of  any  thing  but  moral  exercise^  or  x'O- 
lition  ;  and  conserjuemly  is  to  be  attributed  to  no  faculty  but  th^ 

mil" 


OF    GOOD    MEN.  24$ 

^rm.  I  like  that  statement  much,  because  it  discards  the 
Calvinistlc  doctrine  of  original  sin,  original  righteousness,  and 
the  implantation  of  a  new  principle.  It  also  will  destroy  the 
doctrine  of  the  infallible  perseverance  of  the  saints. 

Hofi.  It  will  destroy  only  that  doctrine  of  perseverance) 
which  is  grounded  on  the  nature  of  the  gracious  principle. 

Cal.  I  dislike  your  statement,  because  it  is  contrary  to  true 
philosophy  as  well  as  scripture.  Man  is  a  complex  being,  com- 
posed of  body  and  spirit,  which  constitute  him  a  compound 
agent ;  and  all  his  actions  are  therefore  of  a  complex  nature,  or 
they  are  the  actions  of  the  whole  accountable  creature. 

With  the  nature  of  the  material  part  of  man  we  are  very  well 
ficquainted.  It  has  parts ;  and  one  member  is  adapted  to  one 
kind  of  animal  action,  while  another  is  peculiarly  fitted  for  other 
purposes  :  but  the  members,  though  they  are  distinct,  yet  are  not 
independent.  The  legs  are  adapted  to  walking  ;  but  they  can 
perform  no  ofi^ce,  without  the  co-operation  of  nervous  and  mus- 
cular energy.  The  head,  the  fountain  of  nervous  influences, 
and  the  spine,  the  curious  canal  for  the  passage  of  those  influen- 
ces, are  as  necessary  to  the  complex  action  of  walking,  as  the 
muscles,  tendons,  bones  and  joints  of  "  the  strong  men,"  whicti 
support  the  tabernacle  of  the  soul.  Perhaps  no  action  is  more 
apparently  simple,  than  that  of  seeing  ;  but  simple  as  it  may- 
appear  to  the  ignorant  ;  all,  who  understand  the  construction 
of  the  body,  and  particularly  of  the  eye,  know,  that  it  is  extremely- 
complex.  I  look  upon  an  object ;  1  see  it.  What  more  sim- 
ple ?  But  in  the  first  place,  rapid  as  is  the  twinkling  of  an  eye, 
all  those  nerves  which  are  connected  with  the  muscles  of  the 
curtains  of  the  eye,  and  the  eye  itself,  must  be  affected,  in 
some  incomprehensible  way,  by  volition,  through  the  brain. 
The  face  must  be  turned  towards  the  object  to  be  seen,  one  eye- 
lid must  be  looped  up,  and  the  other  drawn  down  ;  the  ball,  like 
some  telescope  elevated,  depressed,  or  moved  horizontally,  and 
then  the  pupil  dilated  or  contracted  as  the  state  of  the  light  may 
fequire. 


246  ON    THE    IMPERFECTION 

Of  the  spiritual  part  of  man  it  is  more  difficult  to  form  just 
conceptions.  You  compare  the  soul  to  the  body,  and  each  facul- 
ty to  some  one  member.  Then  you  suppose  that  each  faculty 
can  act  independently.  You  say  that  the  will,  considered  as  dis- 
joined from  the  understanding,  chooses.  I  affirm  that  a  man  can 
no  more  choose  without  mental  discernment  and  thought,  than 
the  arms  can  move,  or  the  legs  walk,  without  some  connexion, 
through  the  spinal  marrow,  with  the  brain. 

Arm.  Let  him  read  his  dissertation,  and  then,  if  you  please, 
give  your  own  extemporaneously.  You  are  fond  of  preaching 
•without  notes. 

Hofi.  "  The  exercise  system  supposes  man  to  be  constituted 
of  body  and  spirit.  Nothing  appertaining  to  the  body  is  of  a 
moral  nature,  or  can  be  either  holy  or  sinful.  Every  thing  pure- 
ly animal  in  us,  is  as  innocent  as  in  the  irrational  creatures  of 
God." 

Cal.  When  you  was  a  young  man,  and  formed  this  system 
for  yourself,  you  must  have  been  either  7nore  or  less  than  a  man. 

You  do  not  pretend  to  be  an  angel :  and  I  think  the  soul 
either  wanted  fire,  or  the  veins  blood,  or  the  heart  animal  heat, 
or  the  eye  the  capability  of  beholding  beauty,  or,  you  would  have 
exclaimed  with  Paul,  when  conscious  of  vile  animal  passions, 
and  oppressed  with  what  he  calls  a  vile  body.  "  O  wretched 
man  that  I  am  !  who  shall  deliver  me  from  the  body  of  this 
death  ;"  from  this  damning  body  ? 

ITofi.  "  The  spiritual  part  of  man  is  constituted  by  the  intel- 
lect, the  will  and  conscience.  Of  these  one  only  is  a  power  of  7720- 
ral  agency.  The  intellect  is  capable  of  separate  action  ;  but  to 
perceive,  think,  compare,  combine  and  remember,  are  not  moral 
exercises.  The  conscience  has  its  local  residence  in  the  ani- 
mal heart,  the  intellect  in  the  brain.*     This  conscience  is  natu- 

*  Emmons'  Ser.  p.  178. 


OP    GOOD     MEN.  247 

ral,  and  not  moral.  In  feeling,  at  the  heart,  that  one  thing  is 
right  and  another  wrong,  there  is  neither  holiness  nor  sin.  The 
xoill  only  is  absolutely  essential  to  constitute  man  a  moral  agent. 
Man  must  have  a  choice,  before  he  can  be  holy  or  sinful.  All 
those  actions  which  include  choice,  however  that  choice  may  be 
caused,  or  rather  every  mental  choice,  is  good  or  bad  ;  is  con- 
formed to  the  moral  law,  or  opposed  to  it.*  These  are  moral 
actions,  and  because  they  consist  in  iviUiyig.,  are  called,  from  volo^ 
(/7wV/,)  VOLITIONS.  "My  son,  give  me  thy  heart,"  or  thy  ^vo- 
litions.    Choose  what  is  right.     Love  what  you  ought. 

No  new  power  or  principle  is  required.  It  is  simply  love  to 
God.  In  the  very  moment  in  which  the  sinner  first  has  a  right 
exercise,  he  is  regenerated,  turned  about,  or  converted.  From 
that  time  he  who  had  no  holy  exercises  now  begins  to  have  holy 
exercises,  and  consequently  is  the  subject  of  partial  sanctifica- 
tion.  According  to  this  system,  each  moral  action  is  either  a 
good  or  a  bad  one  ;  a  holy  one  or  a  sinful  one.  There  is  no 
mixture  in  the  exercises.  In  the  act  of  love  to  God,  there  is  no 
hatred  of  God.     There  is  no  fellowship  between  light  and  dark- 


•  This  doctrine  of  choice  is  not  of  modern  invention  ;  neither  can  its 
first  publication  be  attributed  to  the  advocates  of  a  divine  revelation.  The 
infidel  Hobbs  taught, that  "though  the  will  be  necessitated,  yet  the  doing 
•what  tue  toiil  is  liberty.  lie  is  free  to  do  a  thing,  who  may  do  it  if  he  have 
a  will  to  do  it,  and  may  forbear,  if  he  have  the  will  to  forbear,  though  the 
will  to  do  the  action  be  necessary,  or  though  there  be  a  necessity  that  he 
shall  have  a  will  to  forbear.  He  who  takes  away  tlie  liberty  of  doing  ac- 
cording to  our  wills,  takes  away  the  nature  of  sin  :  but  lie  that  denies  the 
liberty  to  iioiU  doth  not  d»  to.  The  necessity  of  an  action  doth  not  make  the 
law  tliat  prohibits  it  unjust ;  for  it  is  not  the  necessity,  but  the  ixill  to  break 
the  law,  that  makes  tlie  action  unjust,  and  what  necessary  cause  soever 
precedes  an  action,  yet  if  that  action  be  forbidden,  he  that  doth  it  luillinglyf 
may  justly  be  punished."  See  Whitby  on  the  five  pointt,  p.  360  and  361. 

Another  infidel,  Collins,  contended,  that  man's  liberty  consisted  in 
choice,  or  in  doing  what  we  will,  while  destitute  of  the  power  of  willing. 
In  this  manner  virtue  and  vice  are  made  to  exist,  while  all  things  are  fixed 
fast  in  fate.  Clark's  retnarks  on  Collins,  )>.  14.  Hume  said  tliat  actions 
not  proceeding  from  a  permanent  fixed  cause,  are  neither  virtuous  nor  vi- 
cious.   Of  course,  man  is  not  capable  of  moral  good  or  evil. 

Humes  Essays,  Vol.  3./>.  149,  150. 


:548 


ON   THE    IMPFRPECTION 


ness,  moral  good  and  evii,  Christ  and  Belial,  the  service  of  God 
and  the  service  of  Satan.  We  cannot,  in  the  same  single  desire 
or  intention,  serve  two  masters.  We  cannot  partiy  serve  God 
and  partly  mammon,  in  the  same  mental  action  So  far  as  the 
believer  loves  God,  he  is  holy.  And  so  far  as  he  loves  him  not 
in  his  exercises,  that  is,  hates  God,  he  is  sinful.  This  leads  us 
to  show  in  what  the  mixed  character,  or  the  imperfection  of  the 
renewed  person  consists.  According  to  the  exercise  scheme, 
the  Christian's  character  is  jwijr^'rf,  because  he  has  some  holy  and 
some  unholy  exercises.  His  imperfection  arists  from  the  fn- 
cojistancy  of  his  holy  exercises  If  he  was  always  loving  God, 
he  would  be  free  from  sin  ;  he  would  be  holy  as  the  spirits  of 
just  men  made  perfect,  are  holy.  It  is  absolutely  certain  that 
believers  sin  ;  and  they  cannot  sin  without  having  some  desire 
or  feeling,  which  is  contrary  to  the  divine  law  and  pleasure. 

This  is  the  scheme  of  doctrine  which  we  think  is  taught  by 
the  apostle  Paul.  He  represents  sin  as  a  person,  and  calls  sin 
"  an  exceeding  sinner."*  This  is  evidently  a  figure  of  speech, 
for  sin  literally  is  no  person,  but  a  thing  of  which  a  person  is 
guilty.  He  speaks  of  sin  as  a  person,  and  says  that  sin  "  taking 
opportunity  under  the  commandment,  wrought  effectually  in 
himy  all  strong  desire,"  and  "  slew  him."  Once  Paul  had  no 
spiritual  knowledge  of  the  law  of  God,  and  then  he  lived  a  self- 
righteous  Pharisee.  "  I  was  alive  without  law  once  ;  but  when 
the  commandment  came,  sin  lived  again,  and  I  died."  Wlicn 
he  comprehended  the  extent  and  spirituality  of  the  law,  he  died 
as  a  self-righteous  man,  for  he  saw  that  he  vTas  carnal,  and  sub- 
ject to  sin.  "  The  law  indeed  is  holy ;  and  the  commandment 
holy  and  just  and  good."  "  We  know  that  the  law  is  spiritual  j 
but  I  am  carnal,  being  sold  under  sin.  For  what  I  thoroughly- 
work,  1  do  not  approve.  For  I  practise  not  that  which  1  iucHne  ; 
but  what  I  hate  that  I  do.  And  if  I  do  that  which  I  incline  not, 
I  assent  to  the  law  that  it  is  good."*  When  converted  he  saw 
the  law  to  be  holy,  and  himself  sinful.  When  in  the  exercise 
of  grace  he  hated  sin,  and  this  proved,  that  the  law  was  good. 
Even  when  a  converted  person,  he  sometimes  did,  what  heat 


Mackni^ht's  Translation. 


OF     GOOD    MEN.  249 

Other  times  hated,  and  disapproved.  Under  the  influence  of 
sin,  he  did  what  he  wished  not  to  do,  when  in  the  exercise  of 
gracious  affections.  He  could  not  do  what  he  hated  to  do,  while 
doing  it,  for  in  such  a  case  he  must  at  the  same  time  have  willed 
to  do  it,  and  not  to  do  it ;   which  is  an  absurdity. 

"He  could  not  at  the  same  time  hate  and  love,  for  that  would  be 
the  same  as  to  hate  and  not  hate,  which  is  impossible.  Now, 
then,  when  I  sin,  "  it  is  no  more  I  who  do  it,  but  sin  that  dwel- 
leth  in  me."  I  do  not  act  as  a  converted  person,  but  as  an  un*- 
converted  person,  I  do  not  act  like  the  apostle  Paul ;  but  like 
Saul  of  Tarsus.  I  do  not  act  from  the  influence  of  grace,  but 
sin.  It  is  sin,  this  exceeding  sinner,  which  disobeys  God- 
When  I  sin  I  do  not  obey  my  conscience,  but  yield  to  the  incli*- 
nations  of  selfishness.  I  am  tempted  by  my  members,  by  my 
eyes,  my  ears,  my  sense  of  feeling,  by  this  body  of  death,  or, 
this  mortal  body,  and  yield  to  that  very  sin  which  I  hate,  when  I 
am  in  the  exercise  of  love  to  God.  I  purpose  to  be  holy  ;  I  re- 
solve to  do  good  ;  but  when  the  time  comes  in  which  I  intended 
to  do  some  good  thing,  then  I  find  evil  is  present  with  me. 
Through  the  whole  of  this  description  the  apostle  seems  to  con- 
vey the  idea,  that  he  had  a  succession  of  holy  and  unholy  exer- 
cises. He  does  not  say,  that  each  exercise  was  partly  a  love  and 
partly  a  hatred  of  what  he  did.  But  through  the  temptations  to 
which  his  body  subjected  him,  he  was  often  blinded,  and  led 
captive  by  sin,  when  he  did  what  his  soul,  in  the  exercise  of  love 
to  God,  perfectly  hated.  "  The  flesh  lusteth  against  the  spirit,** 
so  that  the  Christian  cannot  do,  when  under  the  injluence  of  sinful 
affections.,  what  he  would,  vjhen  his  desires  are  right  with  God. 
Dr  Strong,*  in  his  2d  vol.  of  sermons,  page  260th  says,  con- 
cerning Paul,  "/?i  hiin  there  ivaa  holiness  and  uyiholiness  alterna- 
ting in  exercise"  Better  words  could  not  be  chosen  to  repre- 
sent the  imperfections  of  Christians.  I  might  cite  the  opinions 
of  multitudes,  and  prove  that  the  greater  part  of  believers  ad- 
mit the  imperfection  of  saints  to  consist  in  their  having  sinful 
exercises,  when  every  exercise  ought  to  be  holy.  But  opinions 
are  not  arguments  ;  and  time  will  not  admit  of  such  citations. 


•  Nathan  St«ong,  D.  D.  of  Hartford,  Con. 
32 


250  ON  THE    IMPERFECTION 

"If  any  one  object,  that  according  to  the  last  scheme  a  believer 
may  fall  from  a  state  of  grace  :  we  reply  ;  "  this  is  not  a  conse- 
quence." Every  one  who  has  become  a  new  man  in  Christi 
shall  persevere  unto  the  end,  shall  not  fail  of  salvation.  Every 
one  who  has  a  'ittle  faith  shall  grow  in  faith  and  love.  Every  one, 
who  has  the  beginning  of  a  holy  life,  shall  go  on  unto  perfection. 
The  four  first  schemes  suppose  that  there  is  soniething  in  the 
nature  of  grace,  or  in  the  new  heart,  which  ensures  the  saint's 
perseverance  :  but  the  last  relies  upon  the  pron)ise  of  God  to 
keep  his  people  unto  the  day  of  salvation.  God  has  promised 
that  although  his  children  slide,  yet  they  shall  not  utterly  fall 
away.  Where  he  has  begun  a  good  work  he  promises  to  carry 
it  on  unto  perfection  The  promise  and  power  of  God  we  deem 
better  security  for  final  perseverance,  than  any  thing  in  the  new 
heart." 

j4rm.  It  certainly  follows,  from  what  you  have  said,  that  a 
good  man  may,  or  may  not,  persevere  unto  the  end,  and  be  saved. 
You  have  taught,  that  when  a  bad  exercise  is  in  being  there  is  no 
holiness  in  the  believer,  and  that  when  a  good  exercise  is  in  be- 
ing there  is  no  sin  in  the  agent.  I  am  happy  to  learn,  that 
the  Hopkinsian  and  Arminian  views  of  sikvnctification  harmo- 
nize. 

Cal.     Have  you  concluded  your  dissertation  ? 

Hofi.  I  have  done  :  show  your  opinion  at  large  ;  for  I  am 
open  to  conviction. 

Arm.  I  say,  a  saint  to-day  ;  a  sinner  to-morrow ;  or  a  friend 
this  week,  and  perhaps  an  enemy  the  next ;  but  these  new  fash- 
ioned Calvinists  go  beyond  me.  They  say,  sin  and  holiness  are 
perpetually  alternating  in  exercise  ;  and  a  friend  now,  but  in  the 
twinkling  of  an  eye,  an  unreconciled  enemy.  The  only  differ- 
ence between  us  seems  to  be  this  ;  that  I  think  the  alternations 
of  holy  and  sinful  exercises  may  be  somewhat  longer  than  they 
will  allow  They  seat  the  sinner  upon  a  short  board,  made  fast 
on  a  pivot  in  the  center,  and  like  a  child  astride  some  fence,  he 
rises  or  sinks  alternately,  to  the  ground  •  while  I  produce  a  lever, 
as  long  as  the  father  of  mathematicians  desired,  on  which  the 


OF    GOOD    MEN.  251 

sinner  is  either  raised  to  heaven,  or  let  down  to  hell.  These 
two  points  are  so  wide  asunder,  that  the  sweeping  of  the  whole 
course  between  the  two  extremes  must  necessarily  require  con- 
siderable time. 

Cat.  I  was  astonished  at  the  quotation  to  which  you  allude  ; 
but  if  I  do  not  mistake,  it  is  the  design  of  two  whole  sermons,  in 
the  second  volume  of  Stronj;  ;  and  of  two  sermons  in  Emmons, 
doctrinally  to  establish  it;  thdt  sin  and  holiness  are,  more  or  less 
regularly,  "  alternating  in  exercise."  Were  this  expression  de- 
signed for  a  figure  of  speech,  I  would  allow  it  to  pass;  but  since 
it  is  designed  for  a  doctrinal  proposition,  I  think  it  should  be 
reprobated.  It  is  calculated  to  do  no  good  ;  but  to  cherish  the 
fallacious  hopes  of  a  man  who  has  no  government  of  l»is  passions, 
•whose  heart  is  not  subjected  to  Christ,  and  whose  religious  feel- 
ings are  capricious,  whose  love  and  hatred  are  "  alternating  in 
exercise." 

Hop.  Spare  your  philippics,  my  dear  Doctor,  and  give  u& 
your  own  theory. 

Cal.  When  I  say,  "  man  is  a  sinner,"  T  design  to  convey  the 
idea,  not  that  man's  will  is  a  sinner  ;  but  that  the  complex  being, 
composed  of  several  constituent  faculties,  is  a  sinner.  The  ac- 
tions of  this  being  are  all  complex.  He  cannot  choose  without 
perception  ;  he  could  neither  love  nor  hate  without  the  co-opera- 
tion of  intellect :  he  could  not  act  without  motives.  As  objects 
of  sight  are  themselves  complex,  so  are  the  motives  by  which  a 
man  is  actuated  in  the  imperfect  spiritual  life.  The  motives 
which  influence  us  to  action  are  all  good,  or  all  bad,  or  mixed 
motives.  Now  who  is  not  sensible  of  the  co-operation  of  many 
motives,  in  producing  the  common  actions  of  life  ?  What  be- 
liever can  refrain  from  confessing,  "  selfishness  mingled  with 
my  charity  and  self-denial;  my  affections  do  not  yet  perfectly 
resemble  the  pure  stream,  proceeding  from  the  throne  of  God 
and  the  Lamb  ;  my  righteousnesses  are  as  filthy  rags  V* 

At  the  same  time,  the  believer  can  say,  "  I  do  not  act  as  I 
once  did.  The  love  of  God  has  some  prevailing  influence  over 
my  life.     My  spiritual  discernment,  thoughts,  hopes,  fears,  de- 


252  ON     THE     IMPERFECTION 

sires,  and  exercises  universally,  are  changed.    I  have  some  faith, 
some  love  :  new  principles  of  conduct,  and  a  seed  of  grace." 

Sin  has  blinded  the  understanding.  When  therefore,  I  love 
any  good  thihg,  my  affection  has  some  connexion  with  my  views  ; 
and  because  my  view  is  imperfect,  as  well  as  my  will  disordered, 
my  exercises  of  love,  when  directed  towards  proper  objects, 
must  all  be  imperfect. 

^rm.  You  say,  however,  that  this  weak,  partially  blind,  and 
imperfect  creature,  can  never  utterly  fall  away  from  his  gracious 
state  ? 

Cal.  I  say,  that  the  Lord  will  have  respect  to  the  work  of  his 
hands  ;  that  he  will  water  what  he  has  planted  ;  and  perfect  what 
he  has  begun. 

Hofi.  Concerning  the  fact ^  that  the  work  of  sanctification 
shall  be  continued,  until  completed,  you  and  I,  Doctor  C.  arc 
agreed.     In  thi§  at  least,  you  will  grant,  that  I  am  orthodox. 

Arm.  I  clearly  see  that  you  Hopkinsians  are  neither  for  nop 
against  any  system  but  your  own. 

Here  the  discussion  ceased. 

The  passages  of  scripture  which  both  the  Calvinists  and  Hop- 
kinsians consider  decisive  proof  of  the  perseverance,  or  di- 
vine preservation  of  eveiy  believer,  to  eternal  life,  shall  now  be 
stated. 

"  He  that  believcth,  and  is  baptized,  shall  be  saved."  Mark 
xvi.  16.  Here  is  a  promise  of  final  salvation  made  to  every  be- 
liever ;  to  one,  who  now,  for  the  first  time  believes,  as  well  as  to 
liim,  who  has  continued  to  believe,  to  the  last  hour  of  life.  It 
implies  another  promise  ;  that  he  who  believes  with  his  heart  in 
the  Lord  Jesus,  shall  be  kept  through  faith  to  salvation. 

<'  The  steps  of  a  good  man  are  ordered  by  the  Lord  ;  and  he 
dellghteth  in  his  way.     Though  he  fall  he  shall  not  be  utterly  casi 


OF    GOOD    MEN.  253 

down  ;  for  the  Lord  upholdeth  him  with  his  hand."  Ps.  xxxii. 
23,  24.  This  gives  us  glorious  confidence.  Although  the 
good  man  sin,  yet  God  will  not  leave  him  to  commit  the  sin  of 
final  apostacy.  He  may  fall  into  grievous  sins,  but  God  will  up- 
hold him,  so  that  he  shall  not  utterly  fall  away  from  holiness.  If 
the  good  work  of  sanctification  is  delayed  for  a  while,  God  will, 
nevertheless,  renew  it  again,  and  finally  pei'fect  it  in  the  day  of 
the  Lord  Jesus.  "  The  Lord  redeemeth  the  soul  of  his  servants  ; 
and  none  of  them  that  once  trust  in  him  shall  be  desolate."  "  And 
I  will  make  an  everlasting  covenant  with  them,  that  I  will  not 
turn  away  from  them  to  do  them  good  ;  but  I  will  put  my  fear  in 
their  hearts,  that  they  shall  not  depart  from  me."  Jer.  xxxii.  40. 
"  The  path  of  the  just  is  as  the  shining  light,  that  shineth  more 
and  more  unto  the  perfect  day."  Prov.  iv.  18.  Except  it  is  cer- 
tain, that  he  who  has  some. knowledge  of  God,  and  some  love, 
will  through  life  make  advances  in  holiness,  this  representation 
cannot  be  true. 

"  Whosoever  shall  drink  of  the  water  that  I  shall  give  him, 
shall  never  thirst ;  but  the  water  that  I  shall  give  him,  shall  be 
in  him  a  well  of  water  springing  up  into  everlasting  life."  John 
iv.  14.  «  Jesus  said  unto  them, '  I  am  the  bread  of  life :  he  that 
Cometh  to  me  shall  never  hunger  ;  and  he  that  believeth  on  me 
shall  never  thirst."     John  vi.  35. 

Nearly  the  whole  of  this  sixth  chapter  is  full  of  assurances, 
that  every  one,  who  once  believes  on  the  Lord  Jesus,  shall  never 
die,  but  shall  have  eternal  life. 

"  The  righteous  shall  hold  on  his  way."     Job  xvii.  9. 

*'  Verily,  verily,  I  say  unto  you,  he  that  heareth  my  words  and 
believeth  on  him  that  sent  me,  hath  everlasting  life,  and  shall  not 
come  into  condemnation."     John  v.  24. 

"  Who  are  kept  by  the  power  of  God,  through  faith  unto  sal- 
vation."     1  Pet.  i.  5. 

«  My  sheep  hear  my  voice,  and  I  know:  them,  and  they  follow 
me ;  and  I  give  unto  them  eternal  life ;  and  they  shall  never 


254      ON  THE  IMPERFECTION  OF  GOOD  MEN. 

perish,  neither  shall  any  pluck  them  out  of  my  hand.  My  Father, 
which  gave  them  me,  is  greater  than  all ;  and  no  one  is  able  to 
pluck  them  out  of  my  Father's  hand."     John  x.  27,  28,  29. 

"  We  know  that  all  things  work  together  for  good  to  them 
that  love  God,  to  them  who  are  the  called  according  to  his  pur- 
pose. For  whom  he  did  foreknow,  he  also  did  predestinate  to 
be  conformed  to  the  image  of  his  Son. — Moreover  whom  he  did 
predestinate,  them  he  also  called  ;  and  whom  he  called,  them  he 
also  justified  ;  and  whom  he  justified,  them  he  also  glorified — 
Who  shall  lay  any  thing  to  the  charge  of  God's  elect  ?  It  is  God 
that  justifieth."  It  is  sufficient  here  to  observe  that  God  par- 
dons and  justifies  every  believer  so  soon  as  he  believes.  If  we 
deny  then,  that  every  believer  shall  be  saved,  we  must  suppose 
the  eternal  God  to  revoke  his  decisions,  and  condemn  those 
whom  he  has  pronounced  free  from  condemnation.  "  Who  shall 
separate  us  from  the  love  of  Christ  ?  Shall  tribulation,  or  dis- 
tress, or  persecution,  or  famine,  or  nakedness,  or  peril,  or  sword? 
Nay  :  in  all  these  things  we  are  moi'e  than  conquerors  through 
him  that  loved  us.  For  I  am  persuaded  that  neither  death,  nor 
life,  nor  angels,  nor  principalities,  nor  powers,  nor  things  pre- 
sent, nor  things  to  come,  nor  height,  nor  depth,  nor  any  other 
creature,  shall  be  able  to  separate  us  from  the  love  of  God,  which 
is  in  Christ  Jesus  our  Lord."     Rom.  viii.  28 — 39. 

These  are  passages,  which  prove  that  all  believers  shall  be 
preserved  unto  eternal  life.  Those  who  are  once  pardoned 
shall  never  be  punished  ;  once  justified,  never  condemned  ; 
once  heirs  to  eternal  life,  never  disinherited  ;  once  sons,  no  more 
aliens. 

«  Being  confident  of  this  very  thing,  that  he  who  hath  begun 
a  good  work  in  you  will  perform  it,  until  the  day  of  the  Lord 
Jesus."     Phil.  i.  6. 


SEVERAL     SYSTEMS    COMPARED.  255 


CHAPTER  XII. 

CALVIJ^'ISM  AJ\rD  IfOPirTJVSUJK'ISM  COJTTRJISTED,  BT  COM- 
PABIJ^G  EACH  triTH  SEVERAL  HERESIES. 


Many  matters  of  inferior  importance,  on  which  a  difference 
of  opinion  exists,  might  have  been  introduced  into  the  Contrast, 
but  it  was  deemed  not  expedient.  From  the  fundamental  prin- 
ciples, which  have  been  already  opposed  to  each  other,  the  dis- 
cerning mind  can  easily  imagine  how  the  opponents  would  rea- 
son upon  the  various  ramifications  of  their  respective  systems. 
It  is  proposed  in  this  chapter  to  give  a  summary  contrast,  by 
comparing  both  Calvinism  and  Hopkinsianism  with  several  here- 
sies. If  we  wish  to  see  the  dilifcrence  between  any  two  objects, 
it  is  well  not  only  to  examine  them  in  relation  to  each  other,  but 
also  to  compare  each  with  a  third  object.  By  pursuing  this 
course  in  the  present  case,  a  double  advantange  will  be  gain':d  ; 
for  we  shall  be  able  more  clearly  to  discern  the  difference  be- 
tween the  two,  and  at  the  same  time,  to  judge  of  the  tendency  of 
each. 

It  will  be  made  evident,  that  some  of  the  doctrines  of  Hop- 
kinsianism have  originated  in  a  collision  between  the  advocates 
for  a  general  atonement  and  the  universalists ;  while  others,  if 
they  have  not  sprung  from  deistical  objections,  or  from  a  desire 
of  compromise  with  the  enemies  of  our  God,  Christ ;  and  from 
the  pride  of  "  philosophy,  falsely  so  called  ;'*  may  certainly  be 
traced  down  in  their  consequences,  through  various  erroneous 
systems,  to  deism,  and  in  some  instances  from  deism  to  atheist- 
ical fatality. 

Those  persons,  who  profess  to  derive  their  doctrine  of  uni- 
versal salvation  from  the  scriptures,  said,  the  aton£M£nt  i3 
VNivEBSAL.     The  Hopkinsians  said  the  same. 


256  SEVERAL    Systems 

Then  it  follows,  said  the  former,  that  all  mankind  will  be  sa- 
ved, or  that  Christ  will  lose  some  persons  for  whom  he  paid  the 
price  of  redemption.  This  brought  the  latter  to  the  necessity 
cither  of  becoming  uinversalists,  or  of  restricting  the  atonement 
to  the  elect,  or  of  denying  what  the  ancient  Calvinists  deemed 
the  essence  of  the  atonement.  They  said,  therefore,  that  al- 
though the  atonement  was  universal^  yet  it  was  indefinite^  and 
rather  of  the  nature  of  an  exhibition.^  than  of  a  real,  legal  satis- 
faction by  personal  substitution. 

In  like  manner,  the  Hopkinsians  said,  that  moral  obligation 
resulted  from  the  right  and  wrong  in  the  nature  of  things  ;  and 
that  the  distinction  between  these  was  independent  of  the  divine 
will  ;  which  distinction  fallen  man  had  natural  conscience  to  dis- 
cern. "  This  clearly  proves,"  said  the  Deist,  "  that  the  volume 
of  nature  is  sufficient :  and,  that  a  needless  revelation  cannot  be 
divine^  must  follow." 

Sin  and  holiness,  said  the  Hopkinsians,  are  predicable  of  no- 
thing but  created  volitions.  "  And  these  volitions,"  said  the 
Fatalists,  "  are  produced  by  the  First  Cause,  who  could  not  but 
act  according  to  the  pre-existing  nature  of  things.  Therefore 
the  natui'e  of  things  is  eternal,  and  all  beings  are  governed  by 
fatality." 

That  the  inquirer  may  judge  for  himself  in  these  matters, 
and  that  the  hasty  reader  may  refresh  his  memory,  without  much 
trouble,  the  summary  Contrast  of  several  systems  will  be  pre- 
sented in  the   form  of  a  theological  chart. 

Opinions  which  most  prevail  in  each  denomination  will  be  pre- 
sented in  preference,  even  to  the  sentiments  of  the  founder  of 
the  system.  Thus,  under  the  head  of  Socinianism,  shall  be  ex- 
hibited the  sentiments,  not  particularly  of  Socinus,  but  of  those 
persons  in  America,  who  agree  with  that  heresiarch  in  his  funda- 
mental doctrine,  that  Christ  was  not  so  much  as  a  superangelic 
being,  but  a  prophet  of  Nazareth.  Thus  also,  the  Sabellians 
will  be  represented  to  be  Hopkinsians  in  most  points  ;  for  that 
they  are  of  this  denomination,  who,  in  this  country,  believe  that 
God  the  Father,  Son,  and  Holy  Ghost,  dwell  in  the  humanity 


COMPARED.  257 

of  Jesus,  is  certainly  the  fact.  In  one  or  two  instances,  how- 
ever, I  know  of  a  Subellian  who  does  not  oppose  the  Calvinists, 
except  in  relation  to  the  Trinity  and  the  hypostatical  union. 
Under  the  head  of  Univcrsalists,  the  Deists  who  believe  that  all 
■will  be  saved,  will  not  be  regarded  ;  because  they  belong  to  the 
class  of  infidels.  It  is  to  be  observed  also,  that  some  Universal- 
ists  are  Arians,  some  Arminians,  some  Sabellians,  and  some  So- 
cinians  ;  but  the  great  body  of  them  hold  to  most  of  the  doc- 
trines of  grace.  These  last  will  be  principally  regarded  ;  be-> 
cause  they  alone  form  a  distinct  denomination.  They  are  in 
America,  the  followers  of  Dr.  Huntington  and  Mr.  Murray. 
The  former  was  the  author  of  a  posthumous  publication,  entitled 
"  Calvinism  Improved."  It  is  wonderful  that  he  did  not  call  his 
system  "  Strict  Calvinism." 

The  latter  has  been  a  noted  dcclaimer  in  Boston,  who  taught, 
until  the  palsy  silenced  him,  that  a  complete  atonement  was 
made  for  every  man,  which  will  secure  all  an  escape  from  all 
sort  of  future  punishment. 

The  other  Univcrsalists  of  America,  that  do  not  openly  reject 
the  scriptures,  are  the  followers  of  Dr.  Chauncey  of  Boston, 
whose  hell  was  to  last,  he  did  not  know  for  how  many  ages,  until 
the  half-damned  mortals  were  made  meet  for  heaven,  by  the  sa- 
lutary punishments  of  the  infernal  regions. 

It  will  be  found,  upon  a  view  of  the  whole  chart,  that  Hop- 
kinsianism  partakes  of  the  fundamental  principles  of  most  of  the 
systems  ;  but  at  the  same  time  disclaims  all  affinity  to  the  re- 
jection of  Christ's  divinity,  moral  suasion,  the  resuscitated  pa- 
pal hell,  and  infidelity. 

Let  the  reader,  however,  while  examining  what  remains  of 
this  work,  seek  for  an  answer  to  this  question  : 

Why  have  not  the  UniveraaliatSj  the  jirians,  Socinians^  and 
Sabclliansy  multifilied  nvithin  the  bounds  of  the  Presbyterian 
Church  as  rafiidly  as  they  have  in  J^eiU'England  ? 

•<  I  speak  as  unto  wise  men  ;  judge  ye  what  I  say." 

33 


258 


SEVERAL    SYSTEMS 


Calvinism. 
I.  There  is  one  God  ;  and 
but  one  ;  who  is  uncreated, 
self-existent,  eternal,  immortal, 
invisible,  omnipresent,  omnis- 
cient, omnipotent,  immutable 
in  counsel,  without  passions, 
incomprehensibl',',  holy,  just, 
true,  faithful,  gracious,  merci- 
ful, benevolent,  independent, 
sovereign,  and  perfectly  happy 
in  himself.* 


HoPKINSlANrSM. 

I.  There  is  one  God  ;  and 
but  one  :  who  is  uncreated, 
self-existent,  eternal,  immortal, 
invisible,  omnipresent,  omnis- 
cient, omnipotent ;  immutable 
in  counsel,  but  moveable  in  his 
affections  ;  incomprehensible 
and  sovereign,  whose  moral 
perfections  are  all  compre- 
hended in  the  disinterested  love 
of  being  in  general,  and  whose 
happiness  is  dependent^  on  the 
gratification  of  hib  benevolent 
feelings. 


II.  There  are  three  persons 
in  the  Godhead  ;  the  Father, 
the  Son,  and  the  Holy  Ghost ; 
which  three  are  one  God,  and 
distinguished  only  by  their  per- 
sonal properties. 

III.  The  divine  authority  is 
the  foundation,  and  God's  re- 
vealed will,  the  rule  of  moral 
obligation, 

IV.  The  scriptures  are  ne- 
cessary to  teach  man  his  duty, 
because  of  the  native  blindness 
of  his  mind. 

V.  The  scriptures  alone  can 
give  man  the  assurance  of  fu- 
ture salvation. 


II.  There  are  three  persons 
in  the  Godhead,  the  Father, 
the  Son,  and  the  Holy  Ghost  9 
which  are  so  distinct  as  to  have 
society  together,  and  a  mutual 
friendship  for  each  other. 

III.  The  nature  of  things 
lays  the  foundation  of  morkl 
obligation. 

IV.  Natural  conscience  can 
discern  the  difference  between 
right  and  wrong  in  the  nature 
of  tilings. 

V.  The  scriptures  are  indis- 
pensable to  show  man  the  way 
of  salvation. 


VI.  The  Old  and  New  Tes-  VI.  The  Holy  Spirit  inspi- 

taments  were  written  under  the  red  every  word  of  the  Old  and 

plenary  inspiration  of  the  Holy  New  Testaments. 
Ghost. 

*  The  reader  will  please  to  be  collided  by  the  sections,  and  turn  his  ere 
over  four  pages,  before  hereguids  th«  second  article  of  Calvinism 


COMPARED. 


259 


Univeusalism. 
I.  There  is  one  God  ;  and 
but  one  ;  who  is  uncreated, 
self-existent,  eternal,  immortal, 
invisible,  omnipresent,  omnis- 
cient, omnipotent,  immutable 
in  counsel  and  affection,  incom- 
prehensible, and  sovereign, 
•whose  moral  perfections  are  all 
comprehended  in  love  to  being 
in  general,  and  whose  happi- 
ness is  dependent  on  the  induU 
gence  qf  his  unbounded  love. 


II.  There  are  three  persons 
in  the  Godhead,  the  Father, 
the  Son,  and  the  Holy  Ghost ; 
which  three  are  one  God,  and 
distinguished  only  by  their  per- 
sonal properties. 

Ill  The  divine  authority  is 
the  foundation,  and  God's  re- 
vealed will,  the  rule  of  moral 
obligation. 


ArminiAnism. 

I.  There  is  one  God ;  and 
but  one  ;  who  is  uncreated^ 
self-existent,  eternsil,  immortal, 
invisible,  omnipresent ;  who 
knows  all  things  but  contingen- 
cies ;  who  is  omnipotent,  and 
immutable  bo  far  as  his  coun- 
sel extends,  but  moveable  in 
his  affections;  who  is  incom- 
prehensible, holy,  just,  true, 
faithful,  gracious,  merciful,  be* 
ncvolent,  independent,  and  per- 
fectly happy  in  treating  his  sub- 
jects according  to  their  unpre* 
dcstinated  conduct. 

II.  There  are  three  persons 
in  the  Godhead,  the  Father, 
the  Son  and  the  Holy  Ghost ; 
which  are  one  mind,  and  one 
essence. 

III.  Moral  obligation  is 
founded  on  the  reason  and  fit- 
ness of  things,  and  the  utility 
of  virtue. 


IV    The  scriptures  are  ne-  IV.  Natural  conscience  an4 

ccssary  to  teach  man  his  duty,  reason  arc  sufficient  to  teach 

because  of  the  native  blindness  fallen  man  his  duty, 
of  his  mind. 

V.  Divine  revelation  alone  V.  Reason  might  render  the 
can  assure  sinners  of  eternal  salvation  of  sinners,  on  repent- 
salvation,  ance,  probable,  but  revelation 

alone  can  make  it  certain. 


VI.  The  scriptures  were  VI.  Some  of  the  Arminians 
written  by  the  plenary  inspira-  advocate  a  plenary  inspiration, 
tion  of  the  Holy  Ghost.  and  some  a    general  superin- 

tendance  of  the  sacred  penmen. 


260 


SEVERAL    SYSTEMS 


Arianism. 

I.  There  is  one  God  ;  and 
but  one  ;  who  is  uncreated, 
self-existent,  eternal,  immortal, 
invisible,  omnipresent ;  who 
knows  all  things  but  contingen- 
cies ;  who  is  omnipotent  and 
immutable  so  far  as  his  counsel 
extends,  but  moveable  in  his 
affections  ;  who  is  incompre- 
hensible ;  whose  moral  per- 
fections are  all  comprehended 
in  love  to  his  creatures  ;  and 
whose  happiness  consists  in 
the  gratification  of  his  univer- 
sal benevolence. 

II.  There  is  but  one  person 
in  the  Godhead  ;  who  is  called 
Father  Son,  and  Holy  Ghost,  to 
denote  the  different  offices 
5<fhich  he  sustains. 

III.  The  nature  of  things  is 
the  foundation  of  moral  obliga' 
tion . 


Sabellianism. 
I.  There  is  qne  God  ;  and 
but  one  ;  who  is  uncreated; 
self-existent,  ctei-nal,  immortal, 
invisible,  omnipresent,  omnis- 
cient, omnipotent ;  immuta- 
ble in  counsel,  but  moveable  in 
his  affections,  incomprehensi- 
ble, holy,  just,  true,  faithful, 
gracious,  merciful,  and  benevo- 
lent ;  whose  happiness  consists 
in  the  display  of  his  own  cha- 
racter, and  the  gratification  of 
his  love. 


II.  The  whole  undivided 
Godhead,  manifested  in  Christ 
Jesus,  may  be  called  a  person  ; 
because  God  in  him  assumed  a 
personal  appearance.  There  is 
but  one  Divine  Person. 

III.  The  nature  of  things 
lays  the  foundation  of  moral 
obligation. 


IV.  The  I'eason  of  fallen  IV.  Natural  conscience  can 
man  is  sufficient  to  discern  the  discern  the  difference  between 
right  and  Avrong  in  the  nature  right  and  wrong  in  the  nature 
of  things.  of  things-. 

V.  Reason  i-enders  the  par-  V.  The  scriptures,  or  some 
don  of  a  penitent  sinner  proba-  revelation,  are  indispensable  to 
ble  ;  but  revelation  alone  can  show  the  way  of  a  sinner's  sal- 
assure  us  of  it.  vation. 


VI.  Some    are   for  plenary        VI.  The  Sabellians  general- 
inspiration,  and   some  for  no-    ly  are  for  a  plenary  infipiration. 
thing  but  a  general    superin- 
tendance. 


00  MP  ABED. 


261 


SOCINIANISM. 

I.  There  is  one  God;  and 
but  one  ;  who  is  uncreated, 
self-existent,  eternal,  immortal, 
invisible,  omnipresent ;  who 
knows  all  things  excepting  con- 
tingencies :  who  is  omnipotent, 
and  immutable  so  far  as  his 
counsel  extends,  but  moveable 
in  his  affections  ;  whose  moral 
character  is  comprehended  in 
love ;  and  whose  happiness 
consists  in  the  indulgence  of 
his  universal  benevolence. 


Deism. 
I.  There  is  one  God  ;  and 
but  one  ;  who  is  uncreated, 
self-existent,  eternal,  immor- 
tal, invisible,  omnipresent ; 
who  knows  all  things  excepting 
contingencies;  who  is  omnipo- 
tent and  immutable  so  far  as  his 
counsel  extends,  but  moveable 
in  his  affections  ;  whose  moral 
perfections  are  all  comprehend- 
ed in  disinterested  love  to  being 
in  general ;  and  whose  happi- 
ness consists  in  the  gratification 
of  his  own  benevolence. 


II.  All  the  names  of  God  H-  Jehovah,  Jove,  and  Lord, 
express  the  same  being,  in  dif-  all  denote  the  same  Supreme 
fcrent  relations,  without  any  Being,  and  are  equally  appro- 
distinction  of  persons.  priate   to   the  one   impersonal 

Deity. 


III.  The  fitness  of  things, 
and  the  utility  of  virtue  are  the 
foundation  of  moral  obligation. 

IV.  The  reason  of  man  is 
sufficient  to  discover  the  nature 
and  obligation  of  virtue. 


III.  The  obligation  to  virtue 
is  founded  on  its  utility,  which 
is  dependent  on  the  nature  of 
things. 

IV.  God  has  made  no  reve- 
lation of  duty  except  in  the  vol- 
ume of  nature. 


V.  Reason  shows,  that  the  V.  Reason  is  the  only  light 
pardon  of  the  penitent  sinner  of  man,  on  the  subject  of  par- 
is  probable.  don  and  salvation. 


VI.  What  Christ    said  was        VI.  The  Bible  is   a  useful 
true,  but  the  prophets  and  apos-    book,  but  was  not  inspired, 
ties  were  liable  to  record  some 
of  their  erroneous  reasonings. 


262 


SEVERAL    SYSTEMS 


Calvinism. 

VII.  The  second  Person  of 
the  Trinity  so  assumed  the  hu- 
man nature,  that  Christ  Jesus 
is  both  God  and  man  in  one 
person. 

VIII.  Holiness  in  a  moral 
agent,  consists  in  the  conformi- 
ty of  the  whole  being  to  the 
image  of  God. 

IX.  Sin  is  any  want  of  con- 
formity to,  or  transgression  of 
the  law  of  God 

X.  Adam  was  created  per- 
fectly holy,  in  all  his  faculties 
and  exercises. 

XI.  The  decrees  of  God  re- 
spect all  actions,  objects  and 
events. 


HOPKINSIANISM. 

VII.  The  second  Person  of 
the  Trinity  so  assumed  the  hu- 
man nature,  that  Christ  Jesus 
is  both  God  and  man  in  one 
person. 

VIII.  Holiness  in  a  moral 
agent,  consists  entirely  in  be- 
nevolent volitions,  or  exercises 
of  love  to  being  in  general. 

IX.  Sin  consists  exclusively 
in  selfish  moral  exercises. 

X.  Adam  at  first  had  none 
but  disinterested  affections. 

XI.  The  decrees  of  God  re- 
spect all  actions,  objects  and 
events. 


XII.  The  providence  of  God  XII.  The  providence  of  God 
is  co-ejctensive  with  his  de-  is  co-extensive  with  his  de- 
crees, crees. 


XIII.  God  so  governs  moral        XIII.  It    is  impossible   for 
agents,  as  to  do  all  his  pleasure    God  to  govern  moral  agents, 
without  creating  their  actions,    without  creating  all  their  voli- 
tions. 

XIV.  God  is  the   author  of        XIV.  God  is  equally  the  au- 
holiness ;  but  is  not  the  author    thor  and  efficient  cause  of  ho- 


of sin. 


liness  and  sin. 


XV.  Adam  in  Paradise  had 
freedom  of  will  to  both  good 
and  evil.  He  exercised  his 
own  power  of  will  when  he  first 
transgressed.  By  the  fall  he 
lost  his  power  of  choosing  good, 
and  only  retained  freedom  to 
evil. 


XV.  Adam  in  paradise  had 
the  same  freedom  of  will,  which 
his  posterity  now  have.  God 
moved  him  to  a  holy  and  an  un- 
holy choice.  The  first  sin  was 
produced  by  divine  efficiency, 
and  so  is  every  subsequent  sin. 


COMPARED. 


263 


Ukivebsalism. 

VII.  The  second  Person  of 
the  Trinity  so  assumed  the  hu- 
man nature,  that  Christ  Jesus 
is  both  God  and  man  in  one 
person. 

VIII  On  this  subject;  some 
Universalists  agree  with  the 
Caivinists,  and  some  with  the 
Hopkinsians. 


Arminianism. 

VII.  The  second  Person  of 
the  Trinity  so  assumed  the  hu- 
man nature,  that  (  hrist  Jesus 
is  both  God  and  man  in  one 
person. 

VIII.  Holiness  consists  en- 
tirely, in  the  regulation  of  ouf 
affections  according  to  the  fit* 
ness  of  things. 


IX.  Divided  as  above.  IX.  Sin  consists  entirely  in 

affections  not  conformed  to  the 
law  of  love. 

X.  Adam  at  first  was  per-        X.  Adam  was  created  inno- 
fccily  holy   in  all  his  faculties    cent,  and    his    first  affections 


and  exercises. 


were  all  benevolent. 


XI.  The  decrees  of  God  re-  XI.  The  decrees  of  God  re- 
spect all  actions,  objects  and  spect  all  things  but  moral  ac* 
events.  tions,  and  the  contingencies  de- 
pendent on  them. 

XII.  The  providence  of  God  XII  The  providence  of  God 
is  co-extensive  with  his  de-  is  co-extensive  with  his  de- 
crees, crees. 


XIII.  God  governs  moral  XIII.  God  leaves  moral 
agents  by  moral  means,  without  agents  so  free,  within  certain 
creating  their  volitions.  limits,  as  not  to  govern  tlicm  at 

all,  except  by  discipline,  or  mo- 
tives. 
XIV   God  is  tha  author  of        XIV.  God  is  the  author  nei- 


holiness,  but  not  of  sin. 


ther  of  holiness  nor  sin. 


XV.  Adam  in  paradise  had  XV.  Adam  before  and  after 

freedom  of  will  to  both  good  his  fall  had  a  self-determining 

and  evil,  which  he  exercised,  power  of  the  will,  which  he  ex- 

wben  he  caused   his  own  full  ;  ercised  even  contrary  to  God'fr 

but  which  he  never  lost,  by  any  primary  counjiels. 
wrong  use  of  it. 


^64 


SEVERAL    SYSTEMS 


AniANISM. 

VII.  Jesus  was  the  first 
formed  of  all  creatures,  of  a 
super-angelic  nature,  and  a 
God  by  delegation. 

VIII.  Holiness  consists  in 
volitions  conformed  to  the  rea- 
son and  fitness  of  things. 


Sabellianism. 

VII.  The  whole  Godhead 
was  incarnated,  so  that  God 
dwelt  in  the  man  Christ  Jesus, 
as  he  formerly  did,  with  a  visi- 
ble glory  in  the  Jewish  temple. 

VIII.  Holiness  consists  ex- 
clusively in  benevolent  affec- 
tions, or  in  love  to  being  in  gen- 
eral. 


IX.  Sin  consists  in  volitions  IX.  Sin  consists  exclusively 
contrary  to  the  reason  and  fit-  in  selfish  affections.      , 

ness  of  things. 

X.  Adam  was  created  inno-  X.  Adam  at  first  had  none 
cent,  and  at  first  all  his  affec-  but  disinterested  affections, 
tions  were  right  or  benevolent. 

XI.  The  Arians  believe  in  XI.  The  decrees  of  God  re- 
the  Arminian  doctrine  of  de-  spect  all  actions,  objects,  and 
crees.  events. 

XII.  The  providence  of  God  XII.  The  providence  of  God 
is  co-extensive  with  his  de-  is  co-extensive  with  his  de- 
crees, crees. 

XIII.  God  governs  moral  XIII  It  is  impossible  for 
ugents,  by  no  other  means  than  God  to  govern  man  without 
moral  suasion,  in  any  of  their  producing  his  volitions,  say 
actions.  most  of  the  Sabellians  of  this 

country. 

XIV.  God  is  the  author  XIV.  God  is  as  much  the 
neither  of  holiness  nor  sin.  author  of  sin,  as  of  holiness. 


XV.  Adam  before  and  itfter  XV.  On  this  head,  some  are 

his  fall  had  a  self-determining  Hopkinsians  and  some  Armin- 

power  of  the  will,  which  he  ex-  ians  ;  but  in  this  country,  most 

ercised  even  contrary  to  God's  Sabellians  agree  with  the  first, 
primary  counsels. 


COMPARED. 


265 


SOCINIANISM. 

Vir.  Christ  was  one  of  the 
greatest  of  the  prophets.  Some 
say  he  was,  and  some  that  he 
was  not,  a  man  supernaturally 
bepjotten. 

VIII.  Holiness  consists  ex- 
clusively in  the  right  exer- 
cise of  our  moral  faculties. 

IX.  Sin  consists  exclusively 
In  the  wron^  exercise  of  our 
moral  faculties. 

X  For  a  time  the  first  man 
Adam,  exercised  his  faculties 
in  a  right  manner. 

XI.  The  decrees  of  God  re- 
spect all  things  but  moral  ac- 
tions, and  the  contingencies 
dependent  on  them. 

XII.  Tlie  providence  of  God 
is  co-extensive  with  his  de- 
crees. 

XIII  God  governs  man  by 
motives  alone,  say  some  Armi- 
nian  Socinians  ;  but  the  Priest- 
leyans  say,  God  cannot  govern 
man  without  creating  his  voli- 
tions. 

XIV.  God  is  the  author 
neither  of  holiness  nor  sin  ; 
but  as  much  the  efficient  of  one 
as  of  the  other  ;  say  all,  but  the 
Pries  tleyans. 

XV.  Divided  as  in  the  two 
sections  above. 


34 


Deism. 
VII.  The  history  of  Christ 
is  either  a  fiction,  or  a  true  ac- 
count of  a  cunning  impostor. 


VIII.  Virtue  consists  in  the 
love  of  being  in  general,  and 
the  promotion  of  universal  hap- 
piness. 

IX.  Vice  consists  exclusive- 
ly in  such  affections  as  are  re- 
pugnant to  the  love  of  univer- 
sal being. 

X.  The  first  pair  of  each 
race  of  men,  were  neither  bet- 
ter nor  worse  than  their  de- 
scendants. 

XI.  The  Deists  commonly 
do  not  object  to  the  Sociuiaa 
predestination. 

XII.  The  providence  of  God 
is  co-extensive  with  his  de- 
crees. 

XllI  Collins,  Hobbs,  Leib- 
nitz,  and  Hume,  with  manf 
other  infidels,  say,  God  cannot 
govern  man  without  creating 
his  volitions. 

XI V.  Some  infidels  say,  God 
is  the  efficient  of  virtuous  and 
vicious  volitions  ;  and  all,  that 
he  is  as  much  the  author  of  sin 
as  of  holiness. 

XV.  It  is  supposed,  that  the 
^rst  man  had  the  same  freedom 
which  his  descendants  possesSf 
and  used  it  in  the  same  way. 


266 


SEVERAL   SYSTEMS 


Calvinism. 
XVI.  The  fall  deprived  man 
of  all  his  supernatural  gifts, 
and  corrupted  all  the  powers  of 
his  mind  and  body :  so  that 
every  child  of  Adam  inherits, 
by  natural  generation,  a  depra- 
ved nature,  which  implies, 
among  other  things,  a  darkened 
understanding  and  disordered 
affections. 


HoPKlNSIANiSM. 

XVI.  The  only  effect  of  the 
fall,  produced  in  man,  was  a  to- 
tal corruption  of  his  will  ;  which 
effect  came  only  by  a  divine 
constitution.  By  the  gift  of 
God,  not  by  natural  generation, 
all  men  have  a  morally  corrupt 
nature  J  or  evil  exercises. 


XVII.  By  imputation,  all  XVII.  Adam  alone  was  guil- 
men  are  guilty  of  original  sin  ;  ty  ol  original  sin  ;  and  his  sin 
and  are  actually  condemned  al-  can  never  be  imputed  to  any 
ready.  person  but  himself. 

XVIII.  The  atonement  was        XVIII.  The  atonement  was^ 
something  more  than  a  public  simply  a  public   exhibition  of 
exhibition  of  God's  hatred  of  God's  hatred  of  sin,  and  regard 
sin,  love  of  holiness,  and  regard  to  his  holy  law. 

to  his  law. 


XIX.  The  atonement  was  a 
satisfaction  made  for  the  sins  of 
the  elect ;  which  had  respect 
to  them  personally,  and  secures 
the  pardon  of  all  their  iniqui- 
ties. 

XX.  Christ  was  substituted 
for  the  elect  to  obey  and  suffer 
in  their  stead  ;  and  was  by  im- 
putation legally  guilty,*  so 
that  the  law  could  demand  his 
death. 


XIX.  The  atonement  was 
made  equally  for  every  sin  of 
every  man,  and  respected  sin  in 
general,  but  not  the  persons  of 
individual  sinners  :  so  that  it 
does  not  infallibly  secure  the 
pardon  of  any  one. 

XX.  Christ  was  substituted 
for  all  men,  simply  as  the  per- 
son in  whom  God  displayed  his 
hatred  of  sin.  No  guilt  was 
imputed  to  Christ ;  nor  had  the 
law  any  demand  against  him. 


*  The  reader  will  please  to  remember  thQ  definition  of  guilt,  which  has 
already  been  given,  on  page  102. 


COMPARED. 


?67 


Universalism.  Arminianism. 

ICVI.  The  fall  polluted  all  XVI.  By  the  fall,  man  lost 
the  faculties  of  man;  so  that  all  none  of  his  powers.  He  be- 
born  in  a  natural  manner,  are  came,  however,  after  sin  enter- 
blind  in  mind,  and  depraved  in  ed  into  the  world,  subject  to 
heart.  temptation,    and  consequently 

to  sin  and  misery.  His  will 
became  subject  to  improper 
volitions. 


XVII.  By  imputation  all  are 
dead  and  condemned  in  Adam, 
being  guilty  of  original  sin,  and 
consequently  of  actual  trans- 
gression. 

XVIII.  The  atonement  was 
something  more  than  a  public 
exhibition  of  God's  hatred  of 
«in  and  love  of  holiness. 


XVII.  No  man  but  Adam 
was  ever  chargeable  with  origi- 
nal sin.  No  man  but  Adam 
can  have  guilt  imputed  to  him, 
for  the  first  transgression. 

XV II I.  The  atonement  was 
simply  a  public  exhibition  of 
God's  hatred  of  sin,  love  of  ho- 
liness, and  disposition  to  par- 
don penitents. 


XIX.  The    atonement    was        XIX.  The    atonement   was 

made   for  every  sin  of   every  universal,  and  respected  sin  in 

man,  and  respected  the  person  general,  but  not  the  person  of 

of  every  sinner,  so  as  to  secure  any  sinner, 
the  salvation  of  all. 


XX.  Christ  was  substituted 
for  all  men,  that  he  might  suf- 
fer and  obey  the  law  for  each. 
By  imputation  he  was  legally 
guilty  for  all,  and  justice  de- 
manded his  death. 


XX.  Christ  was  substituted 
in  the  place  of  all  sinners,  mere- 
ly to  display  the  justice  and 
mercy  of  God  towards  all  men. 
No  guilt  was  imputed  to  him ; 
and  the  law  had  no  demand 
against  him ;  in  behalf  of  any 
sinner. 


^m 


SEVERAL    SYSTEMS 


Arianism. 
XVI,  After  Adam  sinned  he 
becume  liable  to  punishment ; 
and  all  his  descendants  are,  in 
consequence  pf  his  offence, 
broui^ht  into  a  state  of  trial, 
temptation,  sin  and  misery. 
The  affections  of  man  were 
perverted  in  this  m4nner,  by 
the  apost<tcy. 

XVU.  There  is  no  other 
priginal  sin  than  the  first  trans- 
gression of  the  first  man, 
which  was  never  imputed  to 
uny  person  but  himself. 


Sabellianisht. 

XVI.  Adam  sinned  and  ex« 
posed  himself  to  p-unishment* 
The  sin  of  his  posterity  was 
also  introduced,  by  a  divine 
constitution,  in  consequence 
of  his  transgression  The 
will,  pr  heart,  was  the  only  part 
of  man  affected  by  tlie  apostar 
cy. 

XVII.  The  doctrine  of  ori- 
ginal sin  and  Imputation,  are  re- 
jected, even  as  by  the  Hopkin- 
sians,  Arminians,  and  Arians. 


XVIII.  There  is  no  Pther 
atpnement  made  for  sinners, 
butth..t  which  consists  in  a  dis- 
play of  God's  real  character 
and  disposition* 


XVIII.  The  atonement  con- 
sists in  that  public  exhibition 
of  God's  hatred  of  sin,  which 
the  whole  Godhead  was  mani- 
fested in  the  flesh  to  make. 


XIX.    The   atonement    was  XIX.    The  atonement    wj^s 

Vinivers4l ;  had  respect  to  sin  in  universal,  and  had  respect  only 

general,  but  does  nqt  infallibly  ^o  sin  and  the  law  in  general, 

secure  the  pardon  of  one  sin-  It  does  not  infallibly  secure  the 

jier.  salvation  of  any  sinner. 


XX.  Christ  was  substituted 
for  all  men,  siniply  as  the  per 
son  m  whom  God  displayed  his 
hatred  of  sin.  No  guilt  was 
imputed  to  Christ;  nor  had  the 
X^yv  tiijy  demand  against  him. 


XX.  God  in  Christ  took  the 
place  of  sinners,  suffered  and 
obeyed,  to  manifest  his  disposi- 
tion and  character;  but  was 
not  by  imputation  guilty  ;  nor 
could  the  law  demand  the  death 
of  ih^  human  n^iture. 


COMPARED. 


269 


SoCINTANISM. 

XVI.  By  the  fall,  neither 
Adam  nor  any  of  his  posterity 
lobt  any  gift  or  faculty.  His 
sin  exposed  him  to  punish- 
ment ;  and  by  iniituting  his  ex- 
ample, his  children  expose 
themselves  to  divine  dibplea- 
sure. 


Deism. 
XVI.  The  present  inhabit- 
ants of  the  earth  are  as  sound  in 
all  their  faculties  as  their  first 
pdrents  were.  All  men  are 
placed  in  a  state  of  firobation 
here,  and  will  be  approved  or 
rejected  for  themselves. 


XVII.    There   is    no    such  XVII.  Thanks   to    all    our 

thing  as   original    sin,    saving  good  friends  for  tearing  away 

Adam's  first  sin,  which  could  original    sin     and    imputation 

not  be  imputed  to  any  one  be-  from  their  system.     It  will  all 

sides  himself.  go  soon ! 


XVIII.  «  To  whom,"  says 
Priestley,  "  did  Christ  make  sa- 
tisfaction ?  To  the  Devil  ?" 
There  was  no  other  atonement 
made  by  Christ  than  what  con- 
sisted in  declaring  God's  mer- 
cy. 

XIX.  The  atonement  above 
admitted,  was  universal,  re- 
spected no  sinner,  and  secured 
the  salvation  of  none. 


XVIII.  Deity  has  sufficient- 
ly manifested  his  disposition 
and  character  in  the  works  of 
nature. 


XIX.  No  atonement,  except- 
ing that  which  a  sinner  makes 
for  himself  by  reformation,  is 
consistent  with  reason. 


XX.  The  obedience  and  suf- 
ferings of  the  prophet  of  Naz- 
areth were  dcsit;ned  for  the 
benefit  of  all  men,  as  an  exam- 
ple, and  testimony  to  the  gos- 
pel. No  guilt  was  imputed  to 
Christ ;  nor  could  any  law  de- 
Ipaud  his  death  lor  another. 


XX.  If  there  waa  any  such 
person  as  Jesus,  he  could  not 
have  been  virtuous  or  vicious 
for  another.  The  doctrine  of 
the  incarnation,  the  vicarious 
atonement,  and  imputation  of 
sin  is  an  absurd  fiction  of  priest- 
craft. 


270 


SEVERAL     SYSTEMS' 


Calvijjism. 

XXI.  In  the  decree  of  elec- 
tion, the  sinners  who  will  be 
saved,  were  given  to  Christ  to 
be  justified.  They  were  given 
when  ungodly,  and  not  from 
any  foreseen  faith  or  repent- 
ance. 

XXII.  The  sinner,  being 
both  guihy  and  needy,  has  no- 
thing in  himself  for  which  he 
ought  to  be  pardoned.  The 
ground  of  pardon  is  the  mysti- 
cal union  with  the  Lord  Jesus 
Christ. 

XXIII.  God  renews  his 
elect,  not  by  altering,  separa- 
ting or  combining  faculties  na- 
tural to  man  ;  nor  by  increasing 
or  diminishing  their  number  ; 
but  by  supernaturally  commu- 
nicating spiritual  life, or" quick- 
ening them  in  Christ." 

XXIV.  The  new  principle  of 
spiritual  life  is  ordinarily  con- 
veyed to  the  sinner,  by  a  divine 
blessing  on  the  appointed 
means  of  salvation.  After  it  is 
implanted  in  regeneration,  it  is 
permanent,  and  as  progressive, 
,in  its  own  nature,  as  any  princi- 
.ple  of  natural  life. 

XXV.  Faith  is  first  gi\  ;n, 
and,  by  uniting  the  soul  to 
.Christ,  is  the  root  of  all  the 
other  Christian  graces. 


HOPKIVSIANISM. 

XXI.  In  the  decree  of  elec- 
tion, the  sinners  who  will  be  sa- 
ved, were  chosen  to  be  united  to 
Christ,  by  a  moral  union, 
through  the  sanctification  of 
their  hearts.  They  were  not 
elected,  however,  because  of 
any  foreseen  repentance  or  faith. 

XXIL  The  nature  and  fit- 
ness of  things  require  the  par- 
don of  all  who  repent,  love 
Christ,  and  so  are  united  to  him 
in  affection. 


XXIII.  God  renews  his 
elect,  by  creating  in  them,  im- 
mediately, without  means,  a 
willingness  to  be  saved  or 
dahined  for  the  greatest  good  ; 
or,  which  is  the  same,  by  crea-» 
ting  in  their  hearts  disinterest- 
ed benevolence 

XXIV.  There  is  no  such 
thing  as  an  implanted  principle 
of  spiritual  life,  but  the  new 
heart  consists  entirely  in  right 
exercises,  which  are  produced 
without  any  instrumental  agen- 
cy, by  a  continued  creation. 


XXV.  Love  is  an  exercise 

first  created,  and  comprehends 
in  its  own  essence  all  the  other 
Christian  graces. 


COMPARED. 


fi7i 


Universaiism. 
XXI.  In  the  decree  of  election, 
all  sinners,  who  were  fallen  in 
Adam,  were  chosen  to  receive 
the  blessings  of  the  universal 
atonement,  throut!;h  the  final 
prodaction  of  love  in  their 
hearts. 


XXII.  The  divine  love  for 
being  in  general  forbids  that 
God  should  consign  any  one  to 
everlasting  punishments. 


XXIII.  By  discipline  God 
will  finally  reclaim  all  men  ; 
bring  them  to  repent  of  sin, 
cause  them  to  love  holiness, 
and  thus  unite  them  to  Christ 
in  a  saving  union  of  affection.* 


Arminianism. 

XXI.  From  eternity  God 
decreed,  that  all  who  should  by 
their  own  self-determining 
power  repent,  should  be  par- 
doned, in  consequence  of  the 
atonement  by  Christ.  If  indi- 
viduals are  chosen,  the  election 
was  from  foreseen  good  works. 

XXII.  The  nature  and  fit- 
ness of  things  require  the  par- 
don of  all  who  repent,  love 
Christ,  and  thus  are  united  to 
him  in  a  moral  union  of  affec- 
tion. 

XXIII.  All  who  have  new 
hearts,  make  them  by  the  ex- 
ertion of  their  own  faculties, 
influenced  by  the  inherent  pow- 
er of  motive,  or  moral  suasion. 


XXIV.  God  implants  no 
new  principle  of  spiritual  life  ; 
but,  by  instruction  and  disci- 
pline, (or  as  some  say,  by  crea- 
tion) produces  love  in  the 
heart,  or  holy  affections,  which 
constitute  the  new  heart. 
These  exercises  will  be  contin- 
ued as  they  were  commenced. 

XXV.  Love  is  the  essence 
of  all  the  Christian  graces. 


XXIV.  No  principle  of  life 
is  implanted.  By  moral  sua- 
sion, God  by  his  common  pro- 
vidence may  govern  man,  so  as 
to  improve  his  rational  exerci- 
ses. No  divine  power,  besides 
that  of  upholding  the  efficient, 
finite  being,  is  exerted  in  giv- 
ing a  tight  direction  to  the  will 
of  the  reformed  sinner. 

XXV.  A  right  disposition  is 
the  source  of  all  the  Christian 
graces. 


♦  Some  Universalists,  not  being  much  pleased  with  the  common  notion 
ofditcipiine,  assert  with  the  Hopkinsians,  that  God  create*  lore  ;  and  add, 
that  he  will  create  benevolent  affections  in  aH. 


272 


8EVERAL    SYSTEMS 


Arianism. 
XXI.  The  decree  of  elec- 
tion is  God's  determination  to 
pardon  all  those  sinners,  who 
shall  of  themselves  repent,  and 
accept  of  pardon,  offered  them 
through  the  first-born  of  every 
creature. 


Sabellianisx. 
XXI.  In  the  decree  of  elec- 
tion, all  those  sinners  who  shall 
be  saved,  were  chosen  to  be  sa- 
ved, (in  consequence  of  God's 
having  displayed  his  own  char- 
acter,) through  sanctification 
of  the  heart. 


XXII.  Penitence  is  in  the 
nature  of  things  a  sufficient 
reason  for  pardon  ;  and  reform- 
ation, for  restoration  to  favour. 

XXIII.  Regeneration  is  the 
agency  of  motives  in  changing 
the  sinner's  affections,  so  as  to 
make  him  a  new  man,  and  by 
love  to  unite  him  to  his  elder 
brother,  commissioned  to  save 
in  God's  stead. 

XXIV.  When  a  sinner  chan- 
ges his  affections  and  conduct 
from  sin  to  holiness,  it  is  by  the 
blessing  of  God  upon  his  ef- 
forts ;  but  God  never  implants 
any  new  principle  of  spiritual 
life. 


XXII.  The  nature  and  fitness 
of  things  require  the  pardon  of 
all,  who  by  love  unite  them- 
selves to  God  manifest  in  the 
flesh. 

XXIII.  God  renews  his  elect 
by  creating  in  them,  immedi- 
ately, without  meuns,  love  to 
being  in  general ;  or,  volitions 
which  constitute  a  heart  of  dis- 
interested affection.* 

XXIV.  There  is  no  such 
thing  as  an  implanted  principle 
of  grace,  but  the  new  heart 
consists  entirely  in  holy  exer- 
cises, which  are  produced,  with- 
out any  instrumental  agency, 
by  creation. 


XXV.    The  reformation  of  XXV.  Love  is  the  first  exer- 

the  will  by  the  influence  of  iove,  cise    produced,    and    compre- 

is  the  source  of  all  other  Chris-  bends  in   its  essence,    all  the 

tian  graces.  other  Christian  graces. 


*  Thus  speak  the  Sabellians  generally,  but  some  in  this  point,  as  well  as 
in  all  others,  not  peculiar  to  their  ewn  doctrine  of  the  incarnation,  hamio- 
nizp  with  the  Arminians. 


COMPARED. 


27: 


SoClNIANrSM. 

XXI  In  the  decree  of  elec- 
tion, God  determined  to  par- 
don all  who  should  of  thenn- 
sclves  repent,  and  obey  the  mo- 
ral precepts  given  by  the  Great- 
est of  his  Prophets.  This  elec- 
tion is  a  choice  or  acceptance, 
because  of  foreknown  obedi- 
ence. 

XXII.  Penitence  is  a  moral 
satisfaction  for  disobedience, 
which  according  to  the  fitness 
of  things  demands  the  remis- 
sion of  legal  penalties. 

XXIII.  Regeneration  is  the 
production  of  right  affections, 
by  the  influence  and  inherent 
power  of  motives. 


Deism. 
XXI.  Deity  has  determined 
both  in  this  world  and  the  fu- 
ture to  treat  men  according  to 
their  moral  character.  There 
is  no  such  thing  as  an  election 
to  life. 


XXII.  Penitence  is  a  moral 
satisfaction  for  vice  ;  and  re- 
fox'mation  of  life,  requires,  ac- 
cording to  the  fitness  of  things 
the  remission  of  incuri'ed  pen- 
alties. 

XXIX.  Every  change  in  the 
moral  affections  may  be  called 
a  regeneration  ;  which  is  pro- 
duced by  the  inherent  power  of 
motives.* 


XXIV.  God  supernaturally 
implants  no  principle  of  grace, 
in  any  virtuous  man,  nor  does 
the  sinner  experience  any  spe- 
cial influences  of  the  Spirit, 
when  he  regulates  his  affec- 
tions in  a  proper  manner. 


XXIV.  God  supernaturally 
implants  no  principle  of  virtue, 
in  any  man  ;  and  when  a  man  is 
virtuous;  it  is  not  in  conse- 
quence of  any  special  influen- 
ces of  Deity. 


XXV.  The  love  of  what  is  XXV.  Love  to  being  in  gen- 
right,  comprehends  in  its  es-  eral  is  the  only  source  of  virtu- 
sence   all  the    virtuous    affec-  ous  action, 
tions. 


•  This  is  what  most  infidels  any ;   but  some  agree  that  every  change  of 
volition  is  a  regeneration,  produced  by  the  First  Cause. 

35 


274 


SEVERAL   SYSTEMS 


Calvinism.  Hopkinsianism. 

XXVI.   Intluslif  nobeliev-  XXVI.  Every  exercise  of  » 

er  is  perfect  in  disposition  or  renewed   person    is    perfectly 

in  any  act  of  obedience  ;  or  is  good  or  perfectly  evil  ;  so  that 

at  any  time  perfectly  sinful.  he  is  alternately,  entirely  holy 

or  entirely  sinful. 

XXVII.  The  undivided  XXVII.  Men  must  love 
character  of  God,  exhibited  in  God  without  any  personal  ra- 
the revelation  of  p;race  is  the  g'^'*'^  to  his  mercy  ;  for  what  he 
object  of  Christian  love.  is  abstractly  considered. 

XXVIII.  Love  to  God  does  XXVIII.  No  man  truly  loves 
not  require  in  any  one,  under  God  or  his  neighbour,  who  is 
any  circumstances,  a  willing.-  not  willing  to  be  damned  for  a 
pess  to  be  damnedj  but  the  con-  greater  good  than  his  personal 
trary.  salvation. 

XXIX.  The  progressive  XXIX.  The  progressive 
sanciification  of  the  believer  sanctification  of  the  believer 
depends  on  God's  blessing,  and  depends  upon  the  succession 
is  in  proportion  to  the  saint's  of  holy  exercises. 

incre.ise     in     knowledge    and 
growth  in  grace. 


XXX.  The  covenant  of  re- 
demption secures  the  continu* 
ance  and  growth  of  the  princi- 
ple of  grace,  until  the  believer 
shall  be  perfected  in  heaven. 
In  this  life  he  never  utterly 
falls,  for  one  moment,  from 
grace. 


XXX.  For  any  given  time 
less  than  that  of  his  whole  pro-, 
bation,  the  believer  might  be 
without  the  least  holiness,  ex- 
cepting the  nioment  occupied 
by  one  exercise  of  love,  and 
still  be  secure,  by  the  promise 
of  God,  of  the  return  of  holy 
volitions- 


<;OlttPARED. 


275 


Universalism.  Arminianism. 

XXVI.  Ail  actions  of  a  mor-  XXVI.   VVticii    the   disposi- 

a!  naiure  proceed  from  love  or  tion  is  right  the  affection  is  per- 

hutred  ;  and  are  perfectly  good  fectly  good  ;    when  it  is  evil, 


or  perfectly  bad. 


the  volition  is  perfectly  bad> 


XXVII.  The  unbovmded, 
disinterested  love  of  God,  is 
the  only  proper  object  of  a  sin- 
ner's love  :  which  divine  love 
is  t-'xhibitcd  in  Christ. 

XXVIII.  No  man  will  be 
damned,  and  therefore  no  man 
should  be  willing  to  be  dcimned. 


XXVII.  The  whole  charac- 
ter of  God,  revealed  in  the  tes^ 
timony  of  his  grace,  is  the  pro- 
per object  of  religious  regard. 

XXVIII.  No  man  ever  was 

willmt^,  while  in  the  exercise 
of  love  to  God,  to  be  accursed 
from  hini)  for  any  cause. 


XXIX.     The      progressive         XXIX.     Sanctification      Is 

sanctification   of    the    believer  made  to  progress,  by  forming 

depends  on  the  succession  of  habits  of  holy  uffecUon,  through 

his  exercises  of  love.  moral  suasion. 


XXX.  The  covenant  of  re-  XXX.  Virtuous  habits  and 

demption  secures  the  final  hup-  feelings  may  be   lost;  so  that 

piness  of  all  men  ;  and,  as  the  he  who  was  once  a    believer 

means  of  it,  through  discipline  may  lose  all  grace,  not  only  for 

and   motive,    finally,    the  con-  a  definite  time,  but  for  ever, 
itancy  of  right  feelings 


276 


SEVERAL    SYSTEMS 


Arianism. 

XXVI.  When  love  excites 
to  action,  the  moral  exercise  is 
perfectly  holy  ;  but,  when  an 
evil  disposition  influences  us, 
our  actions  are  unmixed  evil. 

XXVII.  The  kindness  of 
God,  manifested  by  his  Son  is 
the  proper  object  of  a  sinner's 
love. 


Sauellianisj/. 

XXVI.  Every  exercise  of  & 
renewed  man  is  perfectly  holy, 
or  perfectly  sinful ;  so  that  be 
is  alternately  full  of  the  love 
of  God,  and  full  of  the  love  of 
sin. 

XXVII.  The  whole  charac- 
ter of  God  manifest  in  Christ  is 
the  proper  object  of  every  ho- 
ly affection. 


XXVIII.  No  man,  who  loves  XXVIII.  Some  Sabellians 
God,  can  be  willing  to  be  damn-  say,  that  Christian  love  implies 
ed  for  any  cause.  a  willingness  to    be    damned, 

and  some  deny  it. 


XXIX.     The      progressive        XXIX.    The.      progressive 

aanctification  of   the    believer  sanctification   of   the    believer 

depends  on  the  succession  of  depends  on  the  succession  of 

holy  affections.  holy  exercises. 


XXX.  Exercises  form  ha- 
bits ;  but  holy  habits  and  affec- 
tions, as  well  as  sinful  ones, 
may  be  changed  ;  and  grace 
wholly  eradicated  from  the  be- 
liever's heart. 


XXX.  The  covenant  of  re- 
demption secures  the  final  sal- 
vation of  the  believer ;  but  does 
not  in  this  life  secure  the  cori' 
stant  possession  of  the  least 
grace,  or  constancy  in  any  one 
holy  exercise. 


COMPARED. 


277 


SOCINIANISM. 

XXVI.  There  is  no  original 
corruption  in  man  which  should 
prevent  his  affections  from  be- 
ing perfectly  good. 


XXVII.  The  whole  charac- 
ter of  God  exhibited  in  the 
works  of  nature  and  the  Bible, 
is  the  object  of  religious  re- 
gard ;  but  his  benevolence  is 
particularly  the  motive  for  love. 

XXVIII.  Love  to  God  ne- 
ver can  imply  a  willingness  to 
be  damned. 


Deism. 

XXVI.  A  right  choice  is 
perfect  virtue  ;  and  a  wrong 
choice  is  perfect  vice  ;  so  that 
it  is  no  matter  what  any  one  be- 
lieves or  does,  if  he  has  a  be- 
nevolent heart. 

XXXVI.  God, exhibiting  in 
his  works  his  love  for  being  in 
general,  is  the  only  proper  ob- 
ject of  religious  regard. 


XXVIII.  The  Deists  are  so 
scriptural  as  to  believe  that  no 
man  ever  hated  his  own  flesh  ; 
and  much  less  his  soul,  if  he 
has  any. 


XXIX.  Man  increases  in 
virtue  according  as  his  holy  ex- 
ercises are  multiplied,  and  his 
virtuous  habits  are  strengUien- 
ed. 


XXIX.  Increase  in  virtue 
depends  entirely  on  the  repeti- 
tion of  virtuous  exercises. 


XXX.  No  covenant  of  grace  XXX.  No  divine  covenant 
secures  the  constancy  of  the  secures  constancy  of  virtuous 
least  grace,  or  the  continuance  volition,  or  perseverance  in  be- 
of  any  holy  habit  or  exercise,    nevolent  courses.     He  who  is 

virtuous  this  moment,  may  be 
utterly  vicious  the  next. 


278 


TUii   CONCLUSION. 

CHAPTER  XIV. 

THE    COJSrCLUSIOM 


'•  The  duty  of  Christians  is  to  confront  and  repel,  not  abet  tlie  enemy^ 
nor  admit  him  into  their  camp  in  order  to  subdue  him.*' 

Introduction  to  the  Christianas  Magazine. 

When  any  individual  is  admitted  to  the  Presbyterian  Church 
"in  the  United  States,  he  either  professes  or  tacitly  consents  sin- 
cei'ely  to  "  receive  and  adopt  the  confession  of  faith  of  this 
Church,  as  containing  the  system  of  doctrine  taught  in  the  Holy 
Scriptures."  It  has  been  proved  in  the  preceding  pages,  that 
the  system  of  Hopkinsianism  is  repugnant  to  this  confession  of 
faith.  This  conclusion  therefore,  irresistibly  follows,  that  no 
person,  who  is  fully  convinced  of  the  truth  of  this  system,  or. 
who  is  not  a  Calvinistin  sentiment,  can  conscientiously  unite  him- 
self to  the  Presbyterian  Church,  by  assent  to  its  confession  of 
faith. 

Neither  can  such  a  person,  without  prevarication,  consent  to 
the  confession  of  the  Reformed  Dutch  Church,  or  to  the  public 
standards  of  any  Presbyterian  or  Episcopal  congregation  in  the 
United  States.  This  should  be  well  understood  by  private 
Christians,  and  by  all  the  rulers  in  the  household  of  faith. 

It  is  a  just  conclusion  also,  that  persons  who  are  known  to  sup- 
port doctrines  utterly  repugnant  to  these  standards,  cannot  with 
propriety  be  received  by  the  rulers  of  these  ecclesiastical  socie- 
ties. To  admit  any  one  who  is  known  to  be  a  Hopkinsian,  is  no- 
thing less  than  connivance  at  a  false  profession. 

These  results  are  not  stated  from  any  disposition  to  abridge 
the  religious  privileges  of  nominal  or  real  Christians  ;  but  from 
a  full  conviction  of  their  importance  to  the  prosperity  of  Zion. 
A  confession  of  faith  should  be  a  bond  of  union  ;  but  it  will  be 
of  no  utility,  when  persons  of  contrary  opinions,  upon  the  funda- 
mental articles  of  religion,  subscribe  it.     Then  it  becomes  like 


THE    CONCLUSION.  0?# 

the  matrimonial  covenant  between  inimicable  partners,  the  bond 
of  perpetual  discord. 

So  long  as  every  man  in  our  free  country  can  serve  God  ac- 
cording to  the  dictates  of  his  ovrn  conscience,  none  should  com- 
plain, that  those  who  agree  in  doctrine  choose  to  be  united,  even 
to  the  exclusion  of  others.  The  seceders  from  the  Calvinism  of 
the  reformed  Churches,  ought,  as  honest  men,  to  declare  what 
they  believe  ;  and,  if  they  please,  compose  a  general  confession 
for  themselves. 

Should  the  teachers  and  private  Christians  of  this  persuasion 
continue  to  enter  the  Presbyterian  Church,  the  result  must  pro- 
bably be,  that  the  confession  of  faith,  and  form  of  government 
now  used  with  the  most  happy  effect,  must  soon,  like  the  Cam- 
bridge, Boston,  and  Saybrook  Platforms,  without  any  repeal,  be 
consigned  to  the  garret ;  there  to  moulder,  until  the  antiquarian 
shall  deem  them  worthy  of  a  place  in  his  library.  The  New- 
England  Churches  formerly  had  a  confession  and  system  of  ec- 
clesiastical government ;  but  the  admission  of  multitudes,  who 
disregarded  those  standards,  to  every  privilege  and  office,  has 
finally  produced  this  effect,  that  few  churches  acknowledge  the 
authority  of  their  platforms  of  government,  and  very  few  have 
any  government  at  all.  The  Presbyterian  church  should  take 
warning  ;  for  a  family  or  city  divided  against  itself  cannot  stand. 

That  the  Saybrook  and  Boston  Platforms  should  be  in  many 
churches  disregarded,  after  the  most  solemn  adoption  by  the 
original  churches  of  Connecticut  and  Missuchusetts  is  not  won- 
derful, when  we  remember  that  those  valuuble  instruments  con- 
tain the  marrow  of  Calvinism.  The  Hopkinsians,  Sabellians, 
Arians  and  Socinians  cannot  be  expected  to  like  them.  Wc 
conclude,  however,  from  the  contrast  which  has  been  exhibited, 
that  any  person,  who  maintains  either  of  these  heresies  has  de- 
parted from  the  faith  of  the  pious  fathers  of  New-England.  Lest 
a  mistake  should  here  originate,  let  it  be  remembered,  that  very 
many  in  comparison  with  the  whole  number  of  seceders,  still  ad- 
here to  those  doctrines  for  which  the  puritans  forsook  their  na- 
tive plains,  braved  the  dangers  of  the  sea,  and  sought  an  asylum 
in  the  waste,  howling  wilderness.     It  is  grateful  also  to  state, 


280  THE    CONCLUSION. 

that  of  late  the  Saybrook  Platform  has  been  reprinted  ;  and  there 
is  some  hope,  that  the  time  is  not  far  distant  when  the  Eastern 
Churches  will  be  more  generally  united  in  some  efficient  system 
of  government. 

In  regard  to  the  Presbyterian  Church,  it  is  devoutly  to  be 
wished,  that  all  her  members  should  be  well  acquainted  with 
their  own  creed  and  form  of  government,  that  they  may  be  able 
to  defend  both. 

So  shall  "  our  feet  stand  within  thy  gates,  O  Jerusalem ;"  and 
the  church  shall  be  "  builded  as  a  city  that  is  compact  together  : 
whither  the  tribes  go  up,  the  tribes  of  the  Lord,  unto  the  testi- 
mony of  Israel,  to  give  thanks  unto  the  name  of  the  Lord." 


THE  END. 


ERRATA. 


On  fiag'e  115,  note,  Jirst  line,  for  advocate,  read  advocates. 

246,  the  ninth  line  from  the  bottom,   after  vile  body ; 
W  inaert  g.  commas  instead  of  a  period. 
255,  for  Chap.  XII.  read  in  some  cofiiet  XIH. 


DISCOURSES 


VARIOUS  POINTS 


CHRISTIAN  FAITH  AND  PRACTICE; 


MOST  OF  WHICH  WKHE  USLTYZREn 


CHAPEL  OF  THE  ORATOIRE 


IN  PARIS, 


IN  THE  SPRING  OF  M.DCCC.XVr 


THOMAS  H.  GALLAUDET, 

rRf7CCIJ>AI,  OP  THE  COUHECTICCT  ASTLUX,  IK  THE  UNITED  ETATKS  Of 
AMERICA,  FOR  THE  EDDCATIOX  OF  THE  DEAF  A^flfDrMB 


i 


HARTFORD : 

PUBLtSHEI)  BT  SAMUEL  6.  GOODRICU. 


SOUTUKRN  DISTRICT   O*    .\EW-rORK,  Sb. 

BE  it  rememben'd,  that  on  the  fom-tc-fiith  day  of  April,  in  the  (brty-second  vear 
of  the  Indei»endence  «f  the  Unitetl  States  of  America,  THOMAS  H.  GALLAUDET. 
of  the  said  District,  hath  deposited  in  this  office  the  title  of  a  book,  the  right  whereof 
he  claims  as  Author  and  Proprietor,  in  tlie  uords  and  figures  following,  to  wit : 

"  Discourses  on  various  points  of  Christian  Faith  and  Practice,  most  of  which 
"  were  delivered  in  the  Chapel  of  the  Oratolre  in  Paris,  in  the  spring  of  1816. 
"  By  Thomas  H.  Gallaudet,  Principal  of  the  Connecticut  Asjlum,  in  the  United 
"  States  of  America,  for  the  education  of  the  Deaf  and  Dmnb." 

In  conformity  to  the  Act  of  the  Congress  of  the  United  States,  entitled  "  An  Act  for 
the  encouragement  of  learning,  by  securing  the  copies  of  maps,  charts  and  Itooks  to 
the  Authors  and  Proprietors  of  such  copies,  during  the  times  therein  mentionetl."  And 
also  to  an  Act  entitled  *'  An  Act  suppleuientary  to  an  Act  enlitletl  an  Act  for  the  encour- 
agement of  learning,  by  securing  the  copies  of  maps,  charts  and  books  to  the  Authors  and 
Proprietors  of  such  copies,  during  the  times  then. m  mentioned  and  •-xti  nding  the  Imiefit* 
thereof  to  the  arts  of  designing,  engraving  and  etching  historical  and  other  prints." 

.lAMES  DILL,  Clerk  of  the  Southern  District  of  New- York,  bv 
EDWARD  TKENOR,  Asjstant  Clerk. 


George  Goodwin  &  Sons, 
Printers Hartfonl. 


TO 

MRS.  HANNAH  MORE. 


MADAM, 

When  I  was  informed  by  a  mutual  Friend, 
whose  worth  you  have  long  known,  that  1  might 
venture  to  place  at  the  head  of  the  following  Dis- 
courses, a  name  ever  to  be  cherished  in  the  annals 
of  the  Redeemer's  Kingdom,  I  was  somewhat  en- 
couraged to  present  them  to  the  public  eye  ;  feeling 
secure  that  they  would  at  least  be  considered  as 
containing  nothing  which  would  tend  to  injure  that 
cause  to  which  your  Life  and  Talents  have  been  so 
successfully  devoted,  and  that,  possibly,  they  might 
serve,  in  some  humble  degree,  to  promote  it. — 
Most  of  them  were  delivered  while  I  was  prosecu- 
ting in  Paris,  under  the  auspices  of  the  venerable 
Abbe  Sicard  and  his  interesting  Pupil,  Clerc,  my 
present  fellow-labourer,  the  object  of  qualifying 
myself  to  instruct  an  unfortunate  and  too  long  neg- 
lected portion  of  my  countrymen,  the  Deaf  and 
Dumb.  Several  of  your  Nation  and  my  own,  taught 
in  their  own  lands  to  hallow  the  Sabbath  of  the 
Lord,  felt  a  desire  to  do  this  in  the  splendid  and 
voluptuous  City  where  they  had  assembled,  as  their 
-surest  safeguard  against  its  fascinating  seductions, 


IV 


and,  at  the  request  of  this  little  flock  of  Strangers,  I 
became  their  temporary  Preacher  in  the  Chapel  of 
the  Oratoire,  to  which  we  were  very  kindly  allowed 
access. 

You  were  once  pleased,  Madam,  to  express  a 
lively  interest  in  the  object  which  carried  me  to 
Europe,  and  it  may  afford  you  some  pleasure  to 
know,  that  it  has  so  far  been  crowned  with  the 
smiles  of  a  kind  Providence,  that  within  the  course 
of  six  months  after  the  commencement  of  the  Asy- 
lum with  which  I  am  connected,  it  has  begun  to 
impart  its  benefit  to  thirty  pupils. 

In  such  a  sphere  of  action,  I  shall  deem  myself 
truly  happy  in  being  made  the  instrument  of  leading 
one  immortal  mind  to  that  Saviour  in  whose  service 
your  labours  have  been  blessed  with  such  a  rich 
harvest  of  success.  That  He  may  long  continue 
this  your  extensive  usefulness,  and  shed  upon  your 
declining  days  the  choicest  consolations  of  His 
presence  and  His  grace,  is,  Madam,  the  earnest 
prayer  of  one,  who,  with  thousands  of  his  Country- 
men, has  long  been  taught  to  venerate  your  name 
and  character, 

THE  AUTHOR, 


CONTENTS. 


DISCOURSE  I. 

1  John  i.  S. — That  which  we  have  seen  and  heard  declare 
we  unto  you,  that  ye  also  may  have  fellowship  with  us  : 
and  truly  our  fellowship  is  with  the  Father,  and  with  his 
Son  Jesus  Christ      ----- --      i 


DISCOURSE  n. 
Matt.  xi.  30. — For  noy  yoke  is  easy,  and  my  burden  is  light    IS 

DISCOURSE  IIL 

Matt.  xi.  SO. — For  my  yoke  is  easy,  and  my  burden  is  light    So 

DISCOURSE  IV. 

1  CoR.  xi.  29. — For  he  that  eateth  and  drinketh  unworthily, 
eateth  and  drinketh  damnation  to  himself,  not  discerning 
the  Lord's  body 42 

DISCOURSE  V. 

Matt.  iii.  8. — Bring  forth,  thereforej  fruits  meet  for  repen- 
tance      -..-.-----_     5g 

DISCOURSE  VI. 

Matt.  vi.  10. — ^Thy  kingdom  come.  Thy  will  be  done  in 
earth,  as  it  is  in  heaven -..._.     69 


fl  CONTENTS. 

DISCOURSE  VII. 

John  i.  12. — But  as  many  as  received  him,  to  them  gave  he 
power  to  become  the  sons  of  God,  even  to  them  that  be- 
lieve on  his  name     -     --------.--_     84 

DISCOURSE  VIII. 

John  xiv.  1. — Let  not  your  heart  be  troubled  :  ye  believe  in 
God,  believe  also  in  me 98 

DISCOURSE  IX. 

CoLOSs.  iii.  £3. — And  whatsoever  ye  do,  do  it  heartily,  as  to 
the  Lord,  and  not  unto  men     -------.-.-  us 

DISCOURSE  X. 

John  v.  39. — Search  the  Scriptures  ;  for  in  them  ye  think  ye 
have  eternal  life  :  and  they  are  they  which  testify  of  me       ISO 

DISCOURSE  XI.  " 

John  vi.  44. — No  man  can  come  to  me,  except  the  Father, 
which  hath  sent  me,  draw  him    ---------145 

DISCOURSE  xn. 

John  vi.  44. — No  man  can  come  to  me,  except  the  Father, 
which  hath  sent  me,  draw  him    ---------    16O 

DISCOURSE  XIII. 

Acts  iii.  19. — Repent  ye,  therefore,  and  be  converted,  that 
your  sins  may  be  blotted  out     -     -     -     ------177 

DISCOURSE  XIV. 

Hebrews  xii.  £. — ^Looking  unto  Jesus,  the  author  and  fin- 
isher of  our  Faith     - ----193 


CONTENTS.  VII 

DISCOURSE  XV. 

Hebrews  xii.  2. — Looking  unto  Jesus,  the  author  and  fin- 
isher of  our  Faith     -------------    209 

DISCOURSE  XVI. 

{Delivered  at  the  opening  of  the  Connecticut  Asylum  for  the  Education 
of  Deaf  and  Dumb  persons.) 

Isaiah  xxxv,  5,  6. — Then  the  eyes  of  the  blind  shall  be 
opened,  and  the  ears  of  the  deaf  shall  be  unstopped.  Then 
shall  the  lame  man  leap  as  an  hart,  and  the  tongue  of  the 
dumb  sing ;  for  in  the  wilderness  shall  waters  break  out, 
and  streams  in  the  desert ---92t 


DISCOURSE  I. 


f  JOHN  1.  S. 

That  which  we  have  seen  and  heard  declare  we  unto 
you,  that  ye  also  may  have  felloivship  with  us :  and 
truly  our  fellowship  is  with  the  Father^  and  with 
his  Son  Jesus  Christ. 

W^E  are  assembled,  my  brethren,  under  very 
interesting  circumstances.  At  a  distance  from  our 
respective  homes,  we  have  met  together  in  a  foreign 
land  for  the  purpose  of  mingling  our  devotions 
before  the  altar  of  our  common  Father.  And  while 
I  would  congratulate  you  upon  an  event  so  likely,  I 
trust,  to  prove  salutary  to  us  all ;  while  I  would  men- 
tion with  thankfulness  the  kindness  of  our  Christian 
friends,  who  thus  generously  furnish  us  with  so  conve- 
nient a  place  for  worship  ;  I  should  poorly  discharge 
the  duties  of  the  sacred  office,  did  I  not  call  upon 
vou  to  look  with  the  eye  of  gratitude  to  that  Being 
whose  superintending  providence  directs  all  the 
concerns  of  this  lower  world,  and  to  whom  we  are 
uUimatcly  indebted  for  every  £;ood  and  every  perfect 


^  DISCOURSE    I. 

gift.  It  is  his  Hand  that  has  gathered  us  together 
— a  little  flock.  It  is  to  Him  that  we  owe  this  ines- 
timable privilege  of  treading  his  earthly  courts.  It 
is  his  presence  and  blessing  which  can  alone  render 
our  services  acceptable  in  his  sight.  It  is  his  Word 
which  we  expect  to  hear.  It  is  his  Gospel  that  is  to 
sound  in  our  ears.  It  is  his  Son  that  is  to  be  oflfered 
to  us  as  the  object  of  our  faith,  and  as  the  only 
Saviour  of  our  souls.  And  as  we  improve  or  abuse 
these  occasions  of  learning  his  will  and  our  duty, 
we  must  expect  to  receive  at  last  the  kindest  tokens 
of  his  love,  or  the  severest  marks  of  his  displeasure. 
With  these  momentous  truths  in  view,  and  feeling 
my  own  weakness  and  insufiiciency,  I  venture  to 
address  you,  and,  as  an  ambassador  of  Jesus  Christ, 
to  solicit  your  serious  attention  to  all  you  may  hear 
that  is  conformable  to  the  oracles  of  Divine  Truth. 
And  may  the  Source  of  all  Truth  shed  down  his 
wisdom  upon  our  minds,  and  his  grace  upon  our 
hearts,  while  we  attend  at  this  time  to  the  portion 
of  Scripture  recorded  in  our  text !  "  That  which  we 
have  seen  and  heard  declare  we  unto  you,  that  ye 
also  may  have  fellowship  with  us  ;  and  truly  our  fel- 
lowship is  with  the  Father,  and  with  his  Son  Jesus 
Christ." 

Religion  is  seated  in  the  heart — an  inward,  secret 
principle  of  thought  and  action.  Thence  it  com- 
municates life  and  activity  to  the  whole  spiritual 
man.  Its  hidden  workings  are  seen  by  the  eye  of 
Omniscience  alone,  ^'e  can  ascertain  its  existence, 
and  trace  its  operations,  only  by  its  effects  upon  the 


DISCOURSE    I.  O 

outward  appearance  and  conduct :  and  there  we 
have  to  observe  it  acting  uniformly  through  all  the 
various  forms  of  human  character.  It  occupies, 
with  the  same  Divine  influence,  the  breast  of  the 
prince  and  the  beggar — of  the  wise  and  the  igno- 
rant— of  the  old  and  the  young — of  the  refined  and 
the  rude — of  the  civilized  and  the  savage — of  the 
freeman  and  the  slave.  In  this  respect,  it  resembles 
both  the  principle  of  vitality  and  of  intellect  in  man. 
God  breathes  into  man  the  breath  of  life.  Its  im- 
pulse causes  the  heart  to  throb  and  the  blood  to 
flow,  under  all  the  diversities  of  human  counte- 
nance, complexion,  and  structure.  However  great 
these  diversities  may  be,  man,  wherever  you  find 
him,  has  one  uniform  principle  of  animal  life.  The 
same  is  true  of  his  intellectual  character :  "  There 
is  a  spirit  in  man  ;  and  the  inspiration  of  the  Al- 
mighty giveth  them  understanding."  This  imma- 
terial and  immortal  principle,  the  gift  of  the  Father 
of  spirits,  displays  the  same  general  characteristics, 
and  appears  to  be  governed  by  the  same  laws, 
whether  you  view  it  in  the  philosopher  or  the  child 
— in  the  lettered  recluse  or  the  busy  man  of  the 
world.  There  is,  in  like  manner,  an  unity,  a  oneness 
of  religious  principle  in  the  hearts  of  all  sincere 
Christians,  of  whatever  age,  or  climate,  or  nation  ; 
of  whatever  rank  or  condition  in  life  :  "  For  they 
are  all  born,  not  of  blood,  nor  of  the  will  of  the  flesh, 
nor  of  the  will  of  man,  but  of  God."  He  is  their 
common  spiritual  Father,  and  they  all  bear  the 
impress  of  his  moral  image  on  their  hearts.     Nor 


ff  DISCOURSE    1. 

let  it  be  said,  that  the  various  forms  ot  church  gov- 
ernment and  the  different  modes  of  external  worship 
which  pervade  the  Christian  world,  or  even  articles 
of  faith,  dissimilar  in  some  particulars,  are  appearan- 
ces difficult  to  be  reconciled  with  this  oneness  of  the 
Christian  character.  For  these  appearances  are  no 
more  strange  than  that,  in  the  animal  and  intellec- 
tual constitution  of  man,  the  same  general  principles 
should  exist  under  such  a  variety  of  external  forms. 
Man  is  the  same,  as  to  body  and  mind,  amid  all 
the  diversities  which  these  two  parts  of  his  nature 
present  to  our  view.  The  Christian  is  the  same,  as 
to  real  holiness  of  heart,  amid  all  the  various  out- 
ward appearances  his  piety  may  assume,  while 
exhibiting  itself  in  persons  of  different  conditions  or 
circumstances  in  life.  Nor  is  the  wisdom  of  provi- 
dence more  to  be  arraigned  in  the  latter  case  than 
in  the  former.  "  He  hath  made  of  one  blood  all  na- 
tions of  men,  for  to  dwell  on  all  the  face  of  the  earth ;" 
and  yet  he  hath  so  ordered  events,  that  the  diversities 
of  the  human  countenance,  and  structure,  and  mind, 
are  infinite.  '*  Christians  have  been  all  made  to 
drink  into  one  spirit ;"  yet  "  unto  every  one  is  given 
grace  according  to  the  measure  of  the  gift  of  Christ :" 
and  hence  the  external  varieties  which  are  discern- 
ible  among  the  members  of  the  Christian  church. 
In  both  dispensations,  God,  no  doubt,  has  wise  pur- 
poses to  answer,  which  may,  perhaps,  hereafter  be 
disclosed  to  us.  Without  being  too  curious,  there- 
fore, to  inquire  into  the  reason  why  He  permits  so 
much  apparent  difference  to  exist  among  Christians, 


DISCOURSE   1.  a 

let  us  look,  my  brethren,  at  a  brighter  view  of  our 
subject.  Let  us  "  endeavour  to  keep  the  unity  of 
the  Spirit  in  the  bond  of  peace,"  vt^hile  we  consider, 
first.  What  abundant  proof  there  is  that  all  the  true 
followers  of  Jesus  have  fellowship  with  one  another, 
and  with  the  Father,  and  with  his  Son  Jesus  Christ : 
and,  secondly,  In  what  this  fellowship  consists. 

I.  There  is  abundant  proof  that  all  the  true  fol- 
lowers of  Jesus  have  fellowship  with  one  another, 
and  with  the  Father,  and  with  his  Son  Jesus  Christ. 
The  Scriptures  are  full  of  testimony  on  this  point. 
They  use  the  boldest  metaphors,  when  speaking  of 
the  relation  which  subsists  between  Christians  and 
their  Divine  Master.  He  is  the  Vine,  and  they  are 
the  branches.  He  is  the  Corner-stone,  and  they  are 
the  superstructure.  He  is  the  Bread  which  is  neces- 
sary to  support  their  spiritual  life.  He  is  (he  Head, 
and  they  are  the  members  of  his  body,  of  his  flesh 
and  of  his  bones,  and  members  also  one  of  another. 
They  are  all  baptized  by  one  Spirit  into  one  body, 
whether  Jews  or  Gentiles,  whether  bond  or  free  ; 
and  have  been  all  made  to  drink  into  one  spirit.  In 
our  Saviour's  prayer  for  his  disciples,  on  the  night 
preceding  his  crucifixion,  he  uttered  these  memora- 
ble words:  "  Neither  pray.  I  for  these  alone,  but  for 
them  also  which  shall  believe  on  me  through  their 
word  :  that  they  all  may  be  one  ;  as  thou.  Father, 
art  in  me,  and  1  in  thee ;  that  they  also  may  be  one 
in  us :  that  the  world  may  believe  that  thou  hast  sent 
me.     And  the  glory  which  thou  gave!«t  mn  I  have 


6  DISCOURSE    I. 

given  them,  that  they  may  be  one,  even  as  we  are 
one :  I  in  them,  and  thou  in  me,  that  they  may  be 
made  perfect  in  one ;  and  that  the  world  may 
know  that  thou  hast  sent  me,  and  hast  loved  them 
as  thou  hast  loved  me."  Christ  here  prayed  for  all 
his  followers,  through  the  successive  ages  of  the 
Gospel  dispensation,  down  to  the  end  of  time.  His 
prayer  was  heard  and  answered.  And  if  any  one 
doctrine  of  the  Scriptures  is  capable  of  the  most 
complete  and  overwhelming  proof,  it  is  this — that 
all  sincere  Christians  are  one ;  that  they  are  one  in 
God  and  Christ ;  one  in  spirit,  even  as  the  Father 
and  the  Son  are  one. 

How  fully,  too,  is  this  truth  confirmed  and  illus- 
trated by  the  experience  of  all  believers !  The 
humble  follower  of  Jesus,  on  whom  calamity  hath 
brought  poverty,  and  poverty  obscurity,  cut  off  from 
the  comforts  of  this  world,  draws  all  his  consola- 
tions from  the  resources  of  Faith.  He  unfolds  the 
sacred  volume,  and  wonders,  with  holy  delight,  at 
finding  the  saints  of  old  engrossed  with  the  same 
objects  of  confidence,  and  hope,  and  love  which 
now  cheer  and  animate  his  own  breast.  With 
Abraham,  and  Isaac  and  Jacob,  his  mind  is  stayed 
upon  God.  He  sings  with  Moses  the  song  of  deliv- 
erance, and  with  David  the  hymns  of  praise.  He 
enters  into  all  their  feelings  of  devotion.  He  min- 
gles his  soul  with  theirs.  With  them,  he  surrounds 
their  own  altar,  and  offers  up  the  sacrifice  of  a  bro- 
ken and  a  contrite  heart,  and  the  incense  of  a  pure 
and  spiritual  worship.     As  he  approaches  the  ad- 


DISCOURSE    I.  7 

vent  of  our  Saviour,  he  exclaims  with  the  mother  of 
Jesus,  '*  My  soul  doth  magnify  the  Lord ;  and  my 
spirit  hath  rejoiced  in  God  my  Saviour."  He 
catches  the  holy  rapture  of  Zecharias,  saying, 
*'  Blessed  be  the  Lord  God  of  Israel ;  for  he  hath 
visited  and  redeemed  his  people,  and  hath  raised 
up  an  horn  of  salvation  for  us  in  the  house  of  his 
servant  David."  He  glows  with  the  gratitude  of 
Simeon,  and  with  him  is  ready  to  exclaim,  "  Lord, 
now  lettest  thou  thy  servant  depart  in  peace,  for 
mine  eyes  have  seen  thy  salvation."  But  why  need 
I  proceed  ?  The  time  would  fail  me  to  tell  of  all 
the  saints  of  whom  the  Scriptures  speak ;  of  the 
illustrious  martyrs,  whose  blood  was  the  seed  of  the 
church ;  and  of  the  pious  of  succeeding  ages,  in 
whose  steps  the  follower  of  Jesus  finds  himself  now 
walking,  and  in  whose  history  he  sees  reflected  the 
experience  of  his  own  heart. 

And  cannot  you  also,  my  Christian  brethren,  tes- 
tify to  the  delight  which  you  have  often  felt  in  this 
fellowship  of  the  saints  ?  Have  not  your  hearts 
sometimes  burned  within  you  while  reading  the 
lives  of  the  pious  dead,  or  while  holding  converse 
with  a  fellow-pilgrim  to  the  heavenly  Jerusalem  ? 
And  have  you  not  then  realized,  that  there  is  indeed 
"  one  body,  and  one  spirit,  even  as  ye  are  called, 
in  one  hope  of  your  calling :  one  Lord,  one  faith, 
one  baptism,  one  God  and  Father  of  all,  who  is 
above  all,  and  through  all,  and  in  you  all  ?"  It 
would  be  pleasant  to  dwell  longer  on  this  delightful 
theme ;    but  it  becomes  necessary,  in  the  second 


9  DISCOURSE    I. 

■If 

place,  to  consider  in  what  consists  the  fellowship 

which  Christians  have  with  the  Father  and  his  Son, 
and  with  each  other. 

II.  Here,  my  brethren,  we  approach  a  subject 
calculated  to  fill  the  soul  with  wonder  and  joy. 
Here,  too,  we  may  well  feel  the  darkness  of  our 
minds,  and  realize  the  narrowness  of  the  circle 
which  confines  the  extent  of  our  moral  vision.  Here 
reason  fails,  and  faith,  "  which  is  the  substance  of 
things  hoped  for,  and  the  evidence  of  things  not 
seen,"  asserts  her  undivided  empire  in  the  heart. 
Recal  to  your  minds  the  emphatical  words  of  our 
Saviour,  in  his  prayer  for  all  his  disciples, — "  that 
they  all  may  be  one ;  as  thou.  Father,  art  in  me, 
and  I  in  thee,  that  they  also  may  be  one  in  us," — 
"  that  they  may  be  one,  even  as  we  are  one :  I  in 
them,  and  thou  in  me  ;  that  they  may  be  made 
perfect  in  one."  What  a  stupendous  thought !  The 
infinite,  the  eternal,  the  incomprehensible  Jehovah, 
the  high  and  holy  One  that  inhabiteth  the  praises 
of  eternity,  and  his  Son,  "  who  is  the  brightness 
of  the  Father's  glory,  and  the  express  image  of  his 
person,"  condescend  to  unite  themselves  with  every 
believer  in  Jesus.  Man  is  admitted  to  communion 
with  his  Maker.  By  faith  in  Christ,  "  he  is  joined 
unto  the  Lord,  and  is  one  spirit  with  him." 

The  precise  nature  of  this  oneness,  which  Christians 
enjoy  with  their  God  and  Saviour,  "  it  hath  not  enter- 
ed into  the  heart  of  man  to  conceive."  It  is,  howev- 
er, most  real,  intimate,  imperishable,  endearing.    To 


DISCOURSE    I.  I» 

say,  that  it  involves  no  mystery,  is  to  oppose  the  di 
rect  testimony  of  Scripture  ;  and  to  reject  this  truth, 
because  it  is  mysterious,  is  as  absurd  as  to  deny  that 
"  in  God  we  live,  and  move,  and  have  our  being," 
because  we  do  not  perceive,  and  cannot  compre- 
hend, the  mode  of  our  existence  in  him.  We 
should,  indeed,  be  careful,  on  the  one  hand,  not  to 
run  into  unnecessary  mysticism  and  obscurity,  in 
contemplating  religious  truth  ;  yet  we  should  as 
cautiously  avoid,  on  the  other,  the  unhallowed 
boldness  of  a  rash  spirit  of  inquiry,  which  will  not 
deign  to  own  that  it  now  sees  but  "  through  a  glass 
darkly ;"  which  pretends  to  draw  aside  the  veil 
that  conceals  the  hidden  things  of  God  from  our 
view,  and  already  to  walk  in  the  brightness  of 
that  future  world  of  light,  whose  inhabitants  will 
know  even  as  they  are  known.  Let  not  such, 
my  brethren,  be  the  presumptuous  character  of 
our  speculations.  Let  us  remember,  that  here 
"  we  walk  by  faith  and  not  by  sight."  Let  us 
rejoice  in  the  consoling  truth,  that  all  the  sincere 
disciples  of  Jesus  have  fellowship  with  each  other, 
and  with  the  Father  and  with  his  Son,  although 
the  nature  of  this  communion  may  be  loo  deep 
a  subject  for  our  limited  understandings  to  fathom. 
And  let  it  be  one  excitement  to  our  Christian 
progress — a  star  like  that  of  Bethlehem,  to  di- 
rect and  animate  our  steps  toward  heaven — that 
there,  these  clouds  of  obscurity  will  be  for  ever 
dissipated,  and  a  clear  light  be  shed  on  the  present 
mysteries  of  providence  and  grace.     Said  our  ^av- 


'10  DISCOURSE    I. 

iour  to  his  disciples,  "  In  that  day,"  referring  to 
the  day  of  resurrection,  "  ye  shall  know  that  I 
am  in  my  Father,  and  you  in  me,  and  I  in  you," 
Still  it  may  be  profitable  to  push  our  inquiries  a 
little  farther  into  this  interesting  subject,  which 
we  may  do  safely  if  we  take  for  our  guide  the 
word  of  God.  There,  is  disclosed  to  us  the  im- 
portant truth,  that  "  hereby  do  believers  know 
that  they  dwell  in  God,  and  he  in  them,  because 
he  hath  given  them  of  his  Spirit."  By  this  Spirit 
they  are  all  created  anew  in  Christ  Jesus,  and 
are  made  partakers  of  the  Divine  nature.  And 
this  nature  is  love.  "  God  is  Love  :  and  he  that 
dwelleth  in  love,  dwelleth  in  God,  and  God  in 
him."  Here,  then,  is  no  room  left  for  doubt  or  mis- 
take. Communion  with  God,  although  inexplicable 
in  its  nature,  discovers  the  reality  of  its  existence  by 
its  effect.  This  effect  is  a  holy  love  occupying  the 
heart  and  regulating  all  its  affections  and  desires. 
It  is  opposed  to  that  selfishness  which  is  the  natural 
growth  of  the  human  heart,  which  seeks  the  gratifi- 
cation of  its  own  sinful  propensities  and  desires  at 
the  expense  of  the  happiness  of  others,  and  in  direct 
repugnance  to  the  best  good  of  all  the  intelligent 
creation.  It  holds  no  fellowship  with  those  who 
make  the  enjoyments  of  this  vain  and  transitory 
world,  its  riches,  its  honours,  and  its  pleasures  their 
chief  good.  On  the  contrary,  this  divine  love, 
which  constitutes  the  oneness  of  the  Christian 
character,  and  forms  the  bond  of  union  between 
Jehovah  and  all  holy  beings,  is  directed  to  Him 


DISCOURSE    I.  11 

as  alone  able  to  satisfy  its  boundless  desires.  It 
delights  to  dwell  on  his  character  as  displayed 
in  the  works  of  creation,  of  providence  and  re- 
demption. It  is  filled  with  awe  of  his  power  and 
majesty,  with  admiration  of  his  wisdom,  with  hu- 
mility in  contemplating  his  purity,  with  dread  of 
his  justice,  and  with  gratitude  for  his  mercy. — 
It  rejoices  in  submission  to  his  will.  It  relies 
with  confidence  on  his  strength.  It  trusts  impli- 
citly in  his  promises.  It  longs  to  be  made  the 
humble,  yet  cheerful  instrument  of  carrying  in- 
to effect,  within  its  own  limited  sphere  of  ac- 
tion, his  wise  and  benevolent  purposes.  The 
believer,  under  the  influence  of  this  divine  love, 
often  soars  to  Heaven  on  the  wings  of  devout 
meditation,  and  becomes  swallowed  up  in  the 
view  of  the  riches  of  the  goodness  of  God,  through 
a  crucified  Saviour.  He  is  lost  in  holy  admi- 
ration of  the  wisdom  which  devised,  and  the 
benevolence  which  executed,  the  wonderful  plan 
of  Redemption.  He  remembers,  too,  at  what  price 
he  was  bought,  and  by  whom  it  was  paid.  Je- 
sus appears  to  him  "  the  chief  among  ten  thousand, 
and  altogether  lovely."  Christ  dwells  in  his  heart 
by  faith  ;  and  being  thus  rooted  and  grounded  in 
lovCj  his  unceasing  prayer  and  endeavour  is  to  bo 
enabled  "  to  comprehend  with  all  saints,  what  is 
the  breadth,  and  length,  and  depth,  and  height  ; 
and  to  know  the  love  of  Christ  which  passeth 
knowledge,  that  he  may  be  filled  with  all  the  ful- 
ness of  God."  ^^t9Htt0^^ 


1%  DISCOURSE    I. 

The  same  love  which  thus  directs  the  affections 
of  the  believer  to  his  God  and  Saviour,  enkindles 
them  also  with  good  will  and  charity  toward  his 
fellow-men.  He  forgets  not  the  declaration  of  the 
Apostle,  "  If  a  man  say,  I  love  God,  and  hateth  his 
brother,  he  is  a  liar  :  for  he  that  loveth  not  his  bro- 
ther, whom  he  hath  seen,  how  can  he  love  God 
whom  he  hath  not  seen  ?"  "  If  we  love  one  anoth- 
er, God  dwelleth  in  us."  The  believer,  therefore, 
is  careful  to  "  put  on,  as  the  elect  of  God,  holy  and 
beloved,  bowels  of  mercies,  kindness,  humbleness 
of  mind,  meekness,  long  suffering."  And  these  dis- 
positions towards  his  fellow-men,  and  especially 
towards  those  who  are  of  the  household  of  faith,  he 
manifests  by  assiduously  and  affectionately  endeav- 
ouring to  promote  their  best  interests,  both  spiritual 
and  temporal.  He  "  visits  the  widows  and  the  fath- 
erless in  their  afflictions."  He  feeds  the  hungry,  and 
clothes  the  naked.  Above  all,  he  is  anxious  to  ad- 
minister the  bread  of  life  to  those  who  are  ready  to 
perish.  How  does  he  long  that  all  men  should 
"  taste  and  see  that  the  Lord  is  gracious  !"  How 
would  he  persuade  those  "  who  labour  and  are  heavy 
laden,"  who  are  sick  of  the  vanities  and  delusive 
pleasures  of  this  world,  and  burdened  with  a  sense 
of  their  guilt,  to  resort  to  Jesus  Christ,  and  "  find  rest 
unto  their  souls  !"  And  while  he  sees  how  many 
neglect  the  invitation  of  the  Gospel,  and  reject  that 
Saviour  whose  blood  was  poured  out  to  procure 
remission  of  sins,  and  the  hope  of  pardon  and 
>econci!ia(ion  to  God  for  our  miserable  race,  how 


DISCOURSE    I.  13 

is  his  "  heart  sore  pained  within  him  !"  How 
often  does  he  take  up  the  language  of  the  proph- 
et of  old,  "  Give  glory  to  the  Lord  your  God, 
before  he  cause  darkness,  and  before  your  feet 
stumble  upon  the  dark  mountains."  "  But  if  ye 
will  not  hear  it,  my  soul  shall  weep  in  secret  places 
for  your  pride." 

Such  are  the  characteristics  of  that  Divine  love 
which  exists  in  the  heart  of  every  sincere  believer. 
This  love  displays  the  oneness  of  the  Christian  char- 
acter. It  is  the  effect  and  also  the  evidence,  of  that 
fellowship  of  the  saints  which  they  enjoy  with  the 
Father,  and  with  his  Son  Jesus  Christ.  It  is  the 
principle,  the  very  heart's  blood,  of  their  spiritual 
life,  nourishing  and  animating  the  whole  process  of 
their  growth  in  grace.  It  beats  in  every  pious 
breast,  although  its  impulse  is  often  checked,  and 
sometimes  suspended,  by  remaining  corruption  and 
sin.  Then  is  experienced  the  moral  lethargy  of  the 
soul.  Then  is  such  a  death-like  hue  cast  over  all 
the  features  of  piety,  that  scarcely  any  traces  of  its 
existence  remain.  But  it  has  not  for  ever  fled.  It 
is  again  quickened  into  action  by  the  life-giving 
Spirit  of  God.  The  Christian,  thus  reanimated, 
once  more  breathes  the  air  of  heaven,  and  becomes 
"  strong  in  the  Lord,  and  in  the  power  of  his  might." 
He  pursues  his  journey  heavenward  with  alacrity 
and  delight !  "  Wisdom's  ways"  again  become  to 
him  "  ways  of  pleasantness,  and  all  her  paths 
peace."  Think  it  not  strange,  therefore,  my  breth- 
ren, that  the  principle  of  Divine  love,  on  which  rests 


14  DISCOURSE  I. 

the  oneness  of  the  Christian  character,  is  subject  to 
so  much  irregularity  in  its  operations,  and  displays 
itself  under  such  a  variety  of  forms.  The  present  is 
a  state  of  imperfection  and  sin.  The  believer  is 
sanctified  but  in  part.  The  most  pious  are  not  yet 
freed  from  the  weaknesses  and  corruptions  of  a  de- 
praved nature.  But,  blessed  be  God,  such  v^ill  not 
always  be  the  condition  of  those  who  have  put  their 
trust  in  Jesus,  and  have  been  born  again  in  his  im- 
age. Even  now,  as  they  make  progress  in  the  divine 
life,  and  engage  with  increasing  ardour  in  the  com- 
mon cause  which  they  have  espoused,  how  are  their 
"  hearts  knit  together  in  love,"  while  the  differences 
of  sect  or  party,  or  denomination,  melt  away,  and 
are  forgotten  !  but  the  time  will  arrive,  when  their 
resemblance  to  each  other  will  be  more  striking ; 
when  their  communion  will  be  more  intimate  and 
delightful  ;  when  they  shall  enjoy  complete  and 
uninterrupted  fellowship  with  each  other,  and  with 
the  Father  and  with  his  Son  Jesus  Christ.  For 
they  shall  "  all  come  in  the  unity  of  the  faith,  and 
of  the  knowledge  of  the  Son  of  God  unto  a  perfect 
man,  unto  the  measure  of  the  stature  of  the  fulness 
of  Christ." 

And  now,  would  to  God  that  1  could  press  this 
subject,  with  all  its  importance  and  interest,  upon 
such  of  you,  my  dear  hearers,  as  have  no  fellowship 
with  the  Father  and  with  his  Son  Jesus  Christ !  On 
earthly  objects,  where  all  is  deceitful  and  transitory, 
where  all  is  "  vanity  and  vexation  of  spirit,"  you  fas- 


DISCOURSE  I.  1^ 

ten  the  desires  of  your  immortal  souls.  The  world, 
which  has  so  often  disappointed  or  betrayed  you, 
and  of  which  you  so  often  complain,  is  still  your 
chief  good.  Your  fellowship  is  with  mammon  and 
his  deluded  followers.  And  what  does  such  a  com- 
munion promise  you  ?  The  enjoyment,  perhaps,  of 
sensual  pleasure,  the  accumulation  of  wealth,  the 
distinctions  of  rank,  or  the  honours  of  fame.  But 
consider,  I  pray  you,  that  these  are  transient  as 
the  morning  cloud,  and  as  the  early  dew.  Life 
itself  is  a  "  vapour  that  appeareth  for  a  little  while, 
and  then  vanisheth  away."  So  that,  could  you 
enjoy  this  world  to  the  full  measure  of  your  de- 
sires, how  like  a  dream,  short  and  shadowy,  must 
still  be  your  happiness  !  But  this  is  not  the  worst 
view  of  your  case.  "  No  man  can  serve  two  mas- 
ters :  for  either  he  will  hate  the  one,  and  love  the 
other ;  or  else  he  will  hold  to  the  one,  and  despise 
the  other.  Ye  cannot  serve  God  and  mammon." 
"  The  friendship  of  the  world  is  enmity  with  God  : 
whosoever,  therefore,  will  be  a  friend  of  the  world,  is 
the  enemy  of  God."  "  For  what  fellowship  hath 
righteousness  with  unrighteousness  ?  And  what 
communion  hath  light  with  darkness  ?  And  what 
concord  hath  Christ  with  Belial  ?"  Do  not,  I  be- 
seech you,  continue  to  be  so  engrossed  with  tho 
cares  of  this  life,  or  so  devoted  to  its  sinful  pleasures. 
Let  me  entreat  vou  to  remember  and  feel  the 
momentous  truth,  tiiat  "  we  are  all  by  nature  child 
ren  of  wrath,  having  the  understanding  darkened, 
being  alienated  from  the  life  of  God,  through  the 


16  DISCOURSE  1. 

ignorance  that  is  in  us,  because  of  the  blindness  of 
our  hearts  ;"  and  that  nothing  but  the  sovereign 
grace  of  God  can  "  deliver  us  from  this  power  of 
darkness,  and  translate  us  into  the  kingdom  of  his 
dear  Son."  He  alone,  through  the  influence  of  his 
Spirit  on  our  hearts,  can  bring  us  into  fellowship 
with  himself,  and  with  his  Son  Jesus  Christ.  And 
unless  we  thus  enjoy  communion  with  God  here  on 
earth,  it  is  most  certain  we  shall  be  for  ever  banish- 
ed from  his  presence  in  the  future  world.  Unless 
we  here  become  "  fellow-citizens  with  the  saints, 
and  of  the  household  of  God,"  it  is  most  certain  we 
shall  never  be  admitted  to  "  the  general  assembly 
and  church  of  the  first-born  in  heaven."  Unless 
here  we  are  renewed  in  the  spirit  of  our  minds,  and 
possess  that  supreme  love  to  God  and  good-will  to 
men  which  form  the  very  essence  of  the  Christian 
character,  it  is  most  certain — as  certain  as  the 
declaration  of  God  can  make  it — that  we  must  take 
up  our  abode  for  ever  in  the  prison'of  despair,  "  pre- 
pared for  the  devil  and  his  angels."  To  that  place. 
Benevolence,  under  all  its  attractive  forms,  will 
forever  be  a  stranger.  All  will  be  selfishness  and 
sin.  The  malignant  passions  which  here  harass 
our  peace,  and  fill  with  bitterness  the  heart  in 
which  they  reside,  will  there  have  full  scope.  Each 
will  be  the  enemy  of  the  other,  and  the  torturer  of 
his  own  breast.  As  you  value,  then,  your  own 
souls, — as  you  would  escape,  my  brethren,  from 
this  society  of  wretchedness  and  woe,  and  secure 
vnur  admittanr-p  iato  the  paradise  of  God,  among 


DISCOURSE    I. 


ii 


the  spirits  of  just  men  made  perfect,  where  all  is 
love,  and  peace,  and  joy, — now,  while  it  is  called 
to-day,  now,  by  repentance  toward  God  and  faith 
in  a  crucified  Redeemer,  enter  into  fellowship  with 
the  Father  and  his  Son  Jesus  Christ. 


«^^ 


^ 


'^i^ 


DISCOURSE  II. 


MATTHEW   Xi.  80. 


For  my  yoke  is  easy,  and  my  burden  is  light. 

W^HEN  our  Saviour  uttered  these  words  he  did  not 
mean  to  say,  that  his  disciples  would  be  free  from 
all  trouble.  He  did  not  intend  to  propose  to  them 
a  complete  security  against  the  cares  and  misfor- 
tunes of  life.  He  did  not  wish  to  represent  the 
religion  which  he  taught,  as  requiring  of  its  profes- 
sors no  sacrifices,  or  as  exposing  them  to  no  evils. 
Meek  and  forgiving  as  was  his  own  character,  he 
foresaw  that  this  could  not  protect  him  against  the 
malice  of  his  foes,  and  that  his  heart,  which  was 
full  of  kindness  to  all  around  him,  must  soon  pour 
forth  its  blood  upon  the  cross.  What  else,  then, 
could  his  friends  expect  ?  "  The  disciple,"  said  he, 
"is  not  above  his  master,  nor  the  servant  above  his 
lord."  "  It  is  enough  for  the  disciple  that  he  be 
as  his  master,  and  the  servant  as  his  lord.  If  they 
have  called  the  master  of  the  house  Beelzebub, 
how  much  more  shall  they  call  them  of  his  house- 
hold?" When  he  invites  us  to  come  unto  him, 
therefore,  it  is  to  meliorate  our  condition  indeed^ 


DISCOURSE    II.  i|0 

but  not  to  render  it  perfectly  happy  in  this  life : 
— it  is  that  we  may  cast  oflf  the  yoke  which  the 
world  imposes  upon  us,  and  wear  his  which  is 
comparatively  easy  to  be  borne  : — it  is  that  we  may 
enter  upon  a  more  delightful  service  than  that  of 
the  slaves  of  sin ;  yet  a  service  not  without  its 
pains  and  trials : — it  is  that  we  may  find  rest  unto 
our  souls,  but  a  rest  not  complete  and  uninterrupt- 
ed on  this  side  the  grave.  The  life  of  the  Chris- 
tian must  indeed  be  a  life  of  self-denial ;  and  yet 
it  is  comparatively  a  happy  life.  His  condition  is 
not  without  its  cares  and  sorrows,  and  yet  it  is  the 
most  desirable  of  all  conditions.  Behold  a  para- 
dox, my  brethren  !  which  the  world  always  makes 
matter  of  wonder,  and  sometimes  of  ridicule,  but 
which  is  capable  of  being  defended  on  the  plainest 
principles  of  common  sense.  The  force  of  these 
principles  is  admitted  in  every  thing  that  relates  to 
the  daily  concerns  of  life,  and  yet  we  are  too  apt  to 
reject  them  when  applied  to  the  concerns  of  the 
soul.  A  man  who  wished  to  secure  any  earthly 
benefit  would  be  thought  a  fool  if  he  did  not  adopt 
them  ;  yet  if  adopted  in  order  to  obtain  an  eternal 
good,  they  are  too  often  viewed  as  weak  and  child- 
ish. Let  us  consider  them  ;  and  in  so  doing,  let 
not  our  consciences  shrink  from  the  duly  of  decid- 
ing, whether,  while  we  recognize  their  force  with 
regard  to  our  temporal  interests,  we  also  apply  them 
to  the  more  important  concerns  of  eternity. 

The  first  of  these  jjrinciples  is,  that  no  prudent 
man.  who  consults  his  own  happiness,  is  ever  so 


20 


DISCOURSE    II. 


much  engrossed  with  present  objects  as  to  be  re- 
gardless of  the  future.  I  speak  now  of  the  man  of 
the  world — of  one  whose  sole  purpose  is  to  make 
the  most  of  human  life,  to  secure  the  greatest  pos- 
sible share  of  its  pleasures,  its  riches,  its  honours, 
or  its  ease.  Scrutinize  his  daily  conduct ;  follow 
him  to  his  retirement  ;  enter  into  the  chamber  of 
his  soul ; — what  engrosses  his  thoughts  ?  Whither 
do  his  motives  of  conduct  lead  ?  Where  do  his 
desires  tend  ?  To  what  are  his  plans  directed  ? 
When  does  he  hope  to  see  them  accomplished  ? 
To-morrow  !  To-morroiv  he  expects  to  "  bear  his 
blushing  honours  thick  upon  him."  His  coffers  in 
a  little  while  will  be  full ;  his  sources  of  enjoyment 
and  of  ease  equal  to  all  the  wants  of  his  soul. 
Urge  him  to  abandon  his  toil  for  what  is  future 
and  uncertain,  and  to  think  only  of  the  present 
moment  so  as  to  make  the  most  of  it ;  to  eat, 
and  drink,  and  be  merry,  for  to-morrow  he 
may  die  ; — talk  to  him  of  the  disappointments  of 
human  life,  and  point  to  him  thousands  who  have 
trod  the  same  paths  of  diligence  and  carefulness  in 
which  he  is  walking,  and  have  at  last  found  them 
to  end  in  complete  failure  ;  he  would  call  such 
language  that  of  a  madman  ;  and  unless  wallowing 
in  the  lowest  depths  of  sensuality,  seeking  no  grat- 
ifications but  what  are  common  to  him  with  the 
brute,  he  would  reply — that  the  voice  of  Wisdom 
bids  him  look  to  something  beyond  the  present 
day,  and  that  the  smile  of  hope  invites  him  to  follow 
her  towards  some  distant  good.     This  regard  to  the 


DISCOURSE    li.  2^ 

future  governs  all  the  conduct  of  life.  Why  should 
it  not  govern  the  concerns  of  the  soul  ?  It  is  folly 
to  bound  our  views  by  the  setting  sun :  why  not 
extend  them  beyond  the  grave  ?  It  is  prudent  to 
make  provision  for  old  age  :  why  should  we  neg- 
lect to  provide  for  eternity  ? — Now  of  all  men  the 
Christian  is  the  only  one  who  does  this  :  his  views 
are  commensurate  with  his  existence :  his  plans 
are  laid  for  eternity  :  his  to-morrow  will  never  end. 
Whatever,  then,  may  be  his  trials  and  his  sorrows 
in  this  pilgrimage  of  weariness,  he  has  continually 
the  satisfaction  of  reflecting  that  his  eternal  good 
is  secure.  Now,  a  conviction  of  this  nature  is 
suflicient  to  counterbalance  all  possible  human  evil, 
and  to  beget  within  the  soul  a  kind  of  happiness 
which  partakes  of  the  divine.  It  does  thus  coun- 
terbalance human  evil ;  for  it  may  be  seen  shed- 
ding its  solace  in  the  obscurest  abode  of  poverty, 
and  in  the  darkest  cell  of  the  dungeon  :  it  often 
glows  serenely  on  the  cheek  of  the  dying,  and  has 
beamed  with  celestial  lustre  in  the  last  look  of  the 
martyr  at  the  stake. 

Again  :  it  is  a  plain  principle  of  common  sense, 
that  great  sacrifices  ought  to  be  made  for  the  attain- 
ment of  any  valuable  distant  good.  Ask  the  con- 
queror how  many  wearisome  days  and  sleepless 
nights  his  crown  has  cost  him.  Let  the  statesman 
tell  us  what  have  been  the  paths  of  toil  and  diflicul- 
ty  which  have  led  him  near  the  throne  of  majesty. 
What  price  has  the  orator  paid  for  the  powers  of 
his  eloquence  ;  or  the  painter  for  the  skill  of  his 


22  DISCOURSE    II. 

pencil  ;  or  the  poet  for  the  magic  of  his  song  ? 
Count  the  daily  cares  and  projects,  and  anxieties 
through  which  he  has  passed  on  whom  wealth  rolls 
in  like  a  flood.  In  fine,  ask  the  thousands  whom 
you  see  busy  around  you,  what  is  the  meaning  of 
all  their  bustle  and  industry,  their  rising  early  and 
sitting  up  late,  their  traversing  of  sea  and  land, 
their  relinquishment  of  ease  and  comfort,  and  their 
incessant  and  indefatigable  toil :  they  all  aim  at 
something  future^  and  they  hope  to  procure  it  by 
the  sacrifice  of  a  present  good.  This  is  their  so- 
lace. This^  in  fact,  is  the  sum  of  their  actual 
happiness.  Walk  the  rounds  of  life,  and  you  will 
scarcely  meet  one  who  will  not  tell  you  that  his 
present  enjoyment  consists  in  the  hope  of  some  dis- 
tant good,  and  that  to  obtain  this  he  is  not  unwilling 
to  make  frequent  and  great  sacrifices. 

This,  my  brethren,  is  the  yoke  of  the  world. 
None  who  are  engaged  in  the  pursuits  of  the  world 
can  lay  it  aside  ;  and  it  is  grievous  to  be  borne.  He 
who  sustains  it  toils  for  what  must  perish  in  the 
very  using.  He  knows  that,  after  a  few  short  days, 
what  has  cost  him  so  much  labour  and  anxiety,  so 
much  self-denial,  and  so  many  sacrifices,  must  in- 
evitably, like  himself,  be  laid  in  the  grave  of  for- 
getfulness.  Not  a  century  will  elapse  before  his 
very  name  may  never  be  mentioned,  except  by  the 
passing  traveller  who  reads  it  on  his  tomb. 

But  the  Christian — for  what  does  he  toil  ?  For 
what  does  he  take  upon  him  the  yoke  of  his  Divine 
Master  ?  For  what  does  he  practice  a  self-denial, 


DISCOURSE    11.  2S 

which,  it  is  not  to  be  denied,  is,  at  first,  irksome 
to  the  native  propensities  of  his  heart,  but  which 
the  grace  of  God  renders  more  and  more  easy,  and 
even  delightful,  and  which  is  often  actually  less 
than  that  of  the  worldling  himself?  For  what  does 
the  disciple  of  Christ  bear  this  yoke  ?  For  an  inher- 
itance that  is  "  incorruptible,  undefiled,  and  that 
fadeth  not  away  ;"  for  an  admittance  into  the  man- 
sions of  everlasting  rest ;  for  an  imperishable  treas- 
ure ;  for  unalloyed  pleasures  ;  for  an  endless  state 
of  being,  in  which  he  will  mingle  with  the  spirits 
of  the  just  made  perfect,  in  which  he  will  be  ad- 
mitted to  the  presence  of  God — to  the  ineffable 
manifestations  of  his  glory — to  the  sublime  delights 
of  his  worship — to  the  solution  of  the  mysteries  of 
his  providence — and,  in  fine,  to  an  unceasing  prog- 
ress in  knowledge,  in  holiness,  and  in  happiness. 
What  are  the  petty  cares  and  anxieties,  or  even  the 
deepest  sorrows  of  life,  when  compared  with  this 
weight  of  glory  ?  Shall  the  man  of  this  world  be 
deemed  wise  and  prudent,  because  he  relinquishes 
his  present  ease  and  quiet  for  the  acquisition  of 
some  temporal  good ;  and  shall  the  christian  de- 
serve reproach,  because  he  deems  heaven  itself 
worth  some  crosses  and  sacrifices,  as  he  is  passing 
to  it  through  his  short  pilgrimage  ?  Shall  the  man 
of  this  world  continually  solace  himself  with  the 
prospect  of  what  he  is  soon  to  obtain,  and  shall  this 
be  thought,  in  the  eyes  of  others,  a  most  sober,  and 
rational,  and  manly  kind  of  happiness  ;  and  shall 
the  Christian  not  feel  a  far  sweeter  solace — shall 


24  DISCOURSE    II. 

not  his  enjoyment  be  deemed  the  most  rational  and 
the  most  noble  of  all — when  it  is  founded  on  the 
absolute  promise  of  God,  that  through  the  tribula- 
tions of  this  life  he  shall  pass  to  a  state  of  complete 
and  endless  bliss  ? 

Admitting,  then,  that  he  who  sets  at  nought  all 
the  restraints  of  religion — who  will  not  listen  to  the 
dictates  of  conscience — who  resists  every  influence 
of  the  Spirit  of  God  upon  his  soul — who  rejects  the 
only  Saviour  of  sinners — who  will  not  bear  his 
yoke,  deeming  it  a  hard  and  unreasonable  service  ; 
— admitting  that  such  an  one  accomplishes  all  his 
purposes  of  ambition  or  of  pleasure,  that  he  enjoys 
this  world  to  the  full,  and  that  his  grey  hairs  go 
down  to  the  grave  with  mirth  and  gladness  ; — yet 
there  is  an  end  of  his  bliss  ;  for  the  music  of  pleas- 
ure never  breaks  the  silence  of  the  tomb ;  the 
voice  of  ambition  never  rouses  its  slumbering  in- 
habitants ;  the  charms  of  wealth  can  no  longer  glit- 
ter before  them.  The  world  is  left  behind.  The 
body  moulders  in  the  earth,  and  the  spirit — the  im- 
material, the  immortal  spirit — is  gone — Whither? 
The  unbeliever  cannot  tell  :  the  philosopher  can- 
not tell.  A  dark  and  gloomy  cloud  hangs  over  the 
unknown  ocean  of  eternity  ;  and  it  is  the  dread  of 
launching  into  this  ocean  which  the  man  of  this 
world  cannot  shake  from  his  bosom.  He  is  sur- 
rounded with  ease  and  pleasure  and  riches  and 
honour  ;  but  his  eye  is  continually  directed  to  the 
future  ;  and  this  single  thought  of  what  7)iay  be 
hereafter  often  embitters  the  moment  in  which  he 


DISCOURSE    II.  25 

had  anticipated  the  greatest  delight.  On  the  con- 
trary, the  disciple  of  Jesus  Christ,  supposing  him 
to  suffer  all  the  possible  evils  of  life — poverty,  dis- 
grace, reproach,  sickness,  imprisonment,  or  death, 
and  death  in  its  most  horrid  forms — counts  these 
trials  nothing.  He  is  sure  they  will  soon  be  ended. 
The  grave  will  be  to  him  the  door  of  paradise.  He 
knows  in  whom  he  has  believed.  His  path  is  now 
beset  with  thorns ;  his  sky  is  overshadowed  with 
clouds  ;  the  tempest  is  beating  upon  his  head  :  but 
now  and  then  his  heart  is  gladdened  while  his  eye 
catches  a  few  beams  of  that  sunshine  which  will 
hereafter  continually  cheer  his  course  through  a 
day  of  bright  and  eternal  splendor. 

Behold,  my  brethren,  the  immense  difference 
between  the  man  of  this  world  and  the  Christian. 
Weigh  well  the  comparison  which  has  been  made 
between  them :  it  is  a  comparison  not  founded  on 
a  mere  fiction.  It  is  not  a  philosophical  hypo- 
thesis which  is  yet  to  be  proved.  It  rests  on  two 
ebvious  principles  of  common  sense,  which  a  man 
would  not  dare  to  reject  in  the  ordinary  concerns 
of  life,  lest  he  should  be  deemed  as  simple  as  a 
child,  or  as  complete  a  sensualist  as  the  very 
brutes  who  graze  around  him.  These  principles 
are,  that  it  is  the  part  of  prudence  not  to  be  so 
much  engrossed  with  present  objects,  as  to  be 
regardless  of  the  future  ;  and  that  it  is  our  duty  to 
make  proportionate,  and  in  some  cases  therefore 
great,  sacrifices  for  the  attainment  of  distant  good. 
— In  applying  these  principles   I   have  not  done 

4 


26  DISCOURSE   II. 

justice  to  the  Christian's  cause.  I  have  supposed 
it  possible  for  the  man  of  the  world  to  enjoy  this 
life  to  the  full,  and  I  have  spoken  of  the  disciple 
of  Christ,  as  one,  like  his  Divine  Master,  "  despised 
and  rejected  of  men,  a  man  of  sorrows  and  ac- 
quainted with  grief ;"  as  having  every  earthly  com- 
fort shorn  from  his  side,  and  nothing  left  him  but 
trust  in  God,  the  approbation  of  his  own  conscience, 
that  internal  peace  which  cometh  down  from  the 
Source  of  all  good,  and  that  hope  of  heaven  which 
is  as  an  anchor  to  his  soul  both  sure  and  stedfast. 
1  might  have  drawn  a  very  different  picture,  and  a 
far  juster  one.  The  man  of  the  world  might  have 
been  represented  as  pursuing  shadows  which  elude 
his  grasp,  as  catching  at  splendid  bubbles  which 
immediately  melt  in  air.  Something  might  have 
been  said  of  the  wearisomeness  which  soon  in- 
trudes itself  at  the  board  of  festivity  ;  of  the  disgust 
which  often  enters  the  haunts  of  pleasure  ;  of  the 
satiety  which  is  the  inseparable  companion  of 
sensuality ;  of  the  toil  and  anxiety,  the  jealousies 
and  envyings,  the  disappointments  and  defeats  of 
ambition  ;  of  the  emptiness  of  honour,  and  of  the 
cares  of  wealth.  On  the  other  hand,  the  Christian 
might  have  been  described  as  not  called  to  suffer 
the  same  wretchedness  as  did  the  primitive  disci- 
ple of  Christ.  It  might  have  been  shewn,  that 
bound  as  he  is,  not  to  shrink  from  any  evil  which 
men  may  inflict  upon  him,  on  account  of  the  cause 
which  he  has  espoused — nor  to  refuse  making  any 
sacrifice  of  earthly  good  for  the  sake  of  that  Saviour 


DISCOURSE    II.  m 

in  whom  he  trusts — still  he  is  permitted  (so  much 
gentler  are  the  dispensations  of  God  toward  his 
church  than  they  have  formerly  been)  to  use  this 
world  if  he  do  not  abuse  it,  and  even  to  possess  its 
wealth  and  its  honours,  if  he  do  but  devote  them 
to  the  service  of  God. 

And  is  it  not  reasonable,  then,  my  brethren,  to 
put  confidence  in  the  words  of  Jesus  Christ,  when 
he  invites  us  to  come  unto  him  that  we  may  find 
rest  unto  our  souls  ?  Shall  we  not  consent  to  bear 
his  yoke  without  murmuring,  when  he  so  truly 
assures  us  that  it  is  easy  and  his  burden  light  P 
Surely,  the  requisitions  of  the  Gospel,  the  duties 
and  the  trials  of  a  Christian,  are  not  well  under- 
stood, or  they  would  not  so  often  be  rejected.— 
It  is  admitted  by  all,  that  unalloyed  happiness  is 
not  the  lot  of  man.  Every  eye  is  directed  to 
something  future :  every  heart  beats  with  the 
hope  of  what  it  may  yet  enjoy.  The  world  is 
tried  by  its  thousand  votaries,  in  their  thousand 
different  paths,  and  all  confess  that  it  continues  to 
impose  upon  them.  In  the  mean  while,  life  is 
wasting  away  ;  the  roses  are  withering  with  which 
the  man  of  pleasure  has  loved  to  crown  himself; 
the  honours  are  fading  which  have  blushed  in  such 
thick  abundance  upon  the  son  of  ambition ;  the 
gold  is  soon  to  be  scattered,  he  knows  not  where, 
that  now  fill  the  coffers  of  the  rich  man.  Even 
the  charms  of  philosophy  and  literature  fade  from 
the  eye  which  has  long  feasted  upon  them.  The 
dearest  of  all  earthly  good — social  and  domestic 


28  DISCOURSE    II. 

love — must  soon  have  its  golden  cord  broken  ;  bo- 
som friends  must  be  torn  asunder  and  family  circles 
destroyed ;  and  man,  Stripped  of  all  which  can 
now  afford  him  any  delight,  must — inevitably  must, 
in  a  few  fleeting  years — descend  to  the  tomb.  Is 
this  world,  then,  worth  possessing,  without  some 
hope  of  a  future  ?  And  what  hope  of  a  future  can 
we  have  except  that  which  is  founded  on  the  reve- 
lation God  has  given  us  in  the  Gospel  of  his  Son  ? 
And  when  this  Gospel  invites  us  to  a  Saviour, 
whose  yoke,  even  in  this  life,  is  comparatively  easy 
and  his  burden  light,  how  much  is  it  the  part  of 
wisdom  to  bear  this  yoke  !  Sacrifices,  indeed,  the 
Christian  must  make,  and  some  of  these  sacrifices 
will  cost  him  much.  He  must  offer  continually 
the  sacrifice  of  a  broken  heart  and  of  a  contrite 
spirit  at  the  remembrance  of  his  sins.  And  this 
yoke  at  first  is  galling  to  his  pride.  He  must  sacri- 
fice all  reliance  upon  his  own  merits  for  acceptance 
with  God.  He  must  hope,  by  faith  alone  in  Jesus 
Christ,  to  secure  the  pardon  of  his  guilt,  the  reno- 
vation of  his  heart,  and  a  preparation  for  heaven. 
And  this  yoke  presses  hard  upon  his  self-righteous- 
ness. But  soon  these  very  sacrifices  become  de- 
lightful. Humility  and  Meekness  and  Faith,  which 
at  first,  when  seen  through  the  mists  of  prejudice, 
appeared  so  hideous  and  disgusting,  are  found 
upon  a  nearer  approach  to  be  the  daughters  of 
Peace,  and  to  shed  around  the  head  of  him  whom 
they  attend  a  heaven-born  calm  and  a  serene 
dignity  of  which  the  sons  of  Pride  know  nothing. 


DISCOURSE    II.  29 

His  self-denial,  too,  every  day  becomes  easier  to 
the  Christian.  That  sneer  which  once  kindled  the 
glow  of  resentment  on  his  cheek  he  learns  to  bear 
with  a  meek  and  a  quiet  spirit,  while  he  pities  the 
prejudice  from  which  it  sprung.  That  reluctance 
to  disclose  his  principles  before  the  world,  which 
once  made  him  almost  ashamed  of  his  Saviour, 
has  given  place  to  a  manly  yet  modest  avowal  of 
them.  The  world,  to  which,  like  others,  he  once 
clung  with  so  fond  a  grasp,  has  lost  much  of  its 
charms :  and  he  cheerfully  abandons  it  when  he 
reflects  what  a  better  portion  he  has  beyond  the 
skies.  Thus  the  yoke  of  Christ  is  not  only  easier 
than  that  of  the  world,  even  under  circumstances 
the  most  unfavourable,  so  to  speak,  for  the  Chris* 
tian  ;  but  this  very  yoke  becomes  easier  and  easier 
to  be  borne,  so  as  to  be  at  last  not  the  mark  of  toil 
and  servitude,  but  the  badge  of  peace  and  triumph. 
May  it  always,  my  brethren,  prove  such  to  each  one 
of  us  !  May  the  Spirit  of  grace  incline  us  cheerfully 
to  sustain  it  in  this  life!  And  may  the  same  Spirit, 
through  the  merits  and  intercession  of  Jesus  Christ, 
conduct  us  all  at  length  to  that  world  of  entire  rest 
where  no  more  sacrifices  will  be  required  of  us, 
where  no  more  self-denial  will  be  necessary,  but 
where  every  want  of  the  soul  will  be  supplied  and 
all  its  wishes  gratified  ! 


^mi4»f}tk, 


...:.  ^.^         DISCOURSE  III. 


MATTHEW   Xi.  30. 

For  my  yoke  is  easy,  and  my  burden  is  light. 

The  life  of  a  real  Christian  is  one  of  continual 
self-denial.  He  has  to  carry  on  an  incessant  and 
difficult  contest  within  his  own  breast  ;  to  subdue 
the  native  propensities  of  his  heart  ;  to  struggle 
against  the  force  of  habit  ;  to  bring  all  the  powers 
of  his  body  and  all  the  affections  of  his  soul  into 
subjection  to  the  precepts  of  the  Gospel ;  to  resist 
the  allurements  of  temptation  ;  to  withstand  the 
seductions  of  pleasure,  of  riches,  and  of  honour ; 
to  watch  against  the  wiles  of  Satan  ;  to  meet,  if 
need  be,  with  an  undaunted  heroism,  ridicule  and 
reproach,  infamy  and  death  ;  in  fine,  always  to 
prove  himself  a  faithful  soldier  of  the  Cross,  and 
not  to  quit  the  field  of  danger,  and  sometimes  of 
blood,  till  he  come  off  a  triumphant  conqueror, 
through  the  strength  of  the  great  Captain  of  his 
salvation.  How,  then,  demands  the  world,  can 
the  yoke  of  Christ  be  easy,  and  his  burden  light  ? 
Does  it  cost  nothing  to  engage  in  so  hard  a  service  ? 
Is  it  to  find  ease  that  you  call  upon  us  to  rush 


DISCOURSE   III.  31 

into  such  an  unprovoked  and  useless  contest  ?  Is 
it  wise  to  abandon  our  present  pursuits  and  pleas- 
ures for  so  distant  a  good,  and  for  one  which 
demands  so  many  sacrifices  ?  Why  not  enjoy  life 
while  it  lasts  ?  Why  sadden  the  few  days  we  have 
to  spend  in  this  world  with  gloomy  thoughts  about 
the  future  ?  Why  check,  by  the  mournful  restraints 
of  Religion,  the  flow  of  delight  with  which  we  are 
surrounded,  and  which  bears  us  so  gently  down 
the  stream  of  life  ?  When  the  storm  arrives,  of 
which  we  now  see  no  prospect,  we  will  prepare  for 
it.  When  our  bark  launches  upon  that  vast  ocean 
of  eternity  which  we  believe  to  be  far  distant,  we 
hope  to  be  ready  to  encounter  all  its  dangers. 
At  present,  we  enjoy  too  much  the  cheerfulness  of 
our  sunshine,  to  suffer  shadows  of  superstitious 
melancholy  to  be  thrown  across  our  path.  The 
cup  of  delight  which  we  drink  is  so  pleasant,  that 
we  cannot  permit  Conscience  to  mingle  in  it  her 
wormwood  and  gall. 

Such,  my  hearers,  is  the  language  of  the  world 
when  it  is  called  upon  to  bear  the  yoke  of  Jesus 
Christ;  to  submit  to  those  wholesome  restraints 
which  he  imposes  upon  us,  not  only  as  the  test  of 
our  fidelity,  but  as  the  truest  sources  of  our  real 
comfort  in  this  life,  and  our  happiness  in  the  future. 
But  this  language  of  the  world  is  false  in  its  prin- 
ciples, and  ruinous  in  its  consequences. — It  is  found- 
ed on  erroneous  views  of  what  the  world  promises, 
and  what  the  Gospel  requires ;  and  therefore  it  is 
false  in  its  principles.     If  listened  to,  it  will  afford 


32  DISCOURSE   III. 

no  substantial  benefit  in  this  life,  and  it  must  lead 
to  a  dreadful  result  in  the  future ;  and  therefore 
it  is  ruinous  in  its  consequences. 

I  attempted,  in  some  measure,  while  discoursing 
from  the  words  of  my  text,  the  last  Sabbath,  to 
illustrate  these  truths,  and  to  shew  that,  on  two 
acknowledged  principles  of  common  sense,  the 
yoke  of  Christ  is  indeed  easy,  when  compared  with 
that  of  the  world.  These  principles  are  recog- 
nized and  adopted,  by  every  man  of  ordinary 
reflection,  in  the  daily  concerns  of  life  ;  and  to 
depart  from  them  would  be  considered  as  down- 
right presumption  and  folly.  They  are  the  follow- 
ing :  That  no  prudent  man,  who  consults  his  own 
happiness,  is  ever  so  much  engrossed  with  pres- 
ent objects  as  to  be  regardless  of  the  future ;  and 
that  great  sacrifices  ought  to  be  made  for  the  attain- 
ment of  any  valuable  distant  good.  In  applying 
these  principles,  I  endeavoured  to  prove,  that  the 
comparison  between  the  Christian  and  the  man 
of  the  world  is  altogether  in  favour  of  the  former, 
although  he  should  be  called  to  endure  the  greatest 
privations  and  misfortunes  of  life,  while  the  latter 
is  in  possession  of  all  its  earthly  pleasures.  For 
although  the  worldling  may  revel  in  delight,  hav- 
ing his  most  sanguine  prospects  realized,  and  his 
most  unbounded  wishes  gratified  ;  yet  the  constant 
conviction  that  the  grave  must  put  an  end  to  all 
this  gladness,  and  that  there  may  be  such  an  here- 
after as  the  Gospel  unfolds  to  us,  in  which  an 
eternal    distinction  will  be  made  between   those 


DISCOURSE    III.  39 

who  receive  Christ  as  their  Saviour,  and  those  who 
do  not  :  I  say,  these  saddening  thoughts,  which 
nothing  but  absohite  stupidity  can  banish  from  the 
mind,  will  often  intrude  themselves,  and  spoil,  as 
with  the  touch  of  death,  the  dearest  delights  of  the 
man  of  this  world.  His  enjoyments,  too,  even 
when  he  can  lull  all  forebodings  about  the  future, 
are  not  of  the  most  noble  kind  They  relate  to  the 
gratifications  of  sense,  to  the  acquisition  of  wealth, 
to  the  possession  of  glory,  to  the  pursuits  of  litera- 
ture, to  the  pleasures  of  taste  ;  and  sometimes,  for 
I  would  not  disguise  the  truth,  to  the  alleviation  of 
wretchedness,  and  the  diffusion  of  knowledge  and 
comfort  among  his  fellow-men.  But  observe,  my 
brethren,  all  these  objects,  in  themselves  consider- 
ed, relate  only  to  this  life  :  they  extend  not  beyond 
the  grave.  And  is  the  immaterial,  the  immortal 
spirit,  which  animates  these  frail  bodies  of  ours — 
which  is  continually  dissatisfied  with  the  present, 
and  always  engaged  about  the  future — which  is 
ever  following  the  beck  of  Hope  toward  some  dis- 
tant good  ; — is  it  to  find  its  most  exalted  happiness 
in  any  thing  beneath  the  sun  ?  Is  it  to  take  a  part 
in  the  fleeting  concerns  of  this  life,  except  as  a  mere 
pilgrim  who  is  on  his  march  to  a  better  country  ? 
Is  it  not  to  have  its  views  enlarged,  and  its  plans 
ennobled,  and  its  affections  elevated,  and  its  hopes 
brightened,  by  connecting  all  that  is  here  below 
with  all  that  is  beyond  the  skies  ?  Ought  it  not  to 
be  thus  mindful  of  its  eternal  destiny,  and  to  walk 
the  rounds  of  life,  as  some  heaven-descended  mes- 

6 


34i  DISCOURSE  in. 

senger,  for  the  sake  of  distributing  the  mercies  of 
God  to  the  bodies  of  men,  and  his  grace  to  their 
souls  ;  but  having  its  eye  always  fixed  on  its  celes- 
tial home,  remembering  that  there  alone  it  can  find 
pure  and  perpetual  bliss  ?  This  kind  of  happiness, 
so  divine  in  its  source  and  so  ennobling  in  its  eflfects, 
is  a  stranger  to  the  breast  of  the  mere  man  of  this 
world  ;  for  without  revelation,  and  the  aid  of  that 
grace  which  it  reveals,  he  cannot  shape  his  con- 
duct aright  with  regard  to  the  future  world.  I  speak 
with  boldness: — of  futurity,  the  philosopher  and 
the  unbeliever  know  nothing  definite;  they  can 
only  guess  at  what  it  may  be. 

Who  is  that  infinite  and  incomprehensible  Spirit, 
that  occupies  all  space — that  exists  through  all 
eternity — that  wields  the  sceptre  of  universal  em- 
pire— that  is  too  omniscient  ever  to  be  eluded,  too 
pure  ever  to  be  reconciled  to  sin,  and  too  powerful 
ever  to  be  mocked  with  impunity  ?  How  shall  we, 
who  are  sinners,  (our  own  consciences  bear  testi- 
mony against  us — it  is  in  vain  to  resist  the  accusa- 
tion) ;  how  shall  we  propitiate  the  favour  of  this 
holy  Intelligence  ?  Shall  we  hope  in  his  unbound- 
ed goodness  ?  Is  his  mercy  unlimited  ?  Will  he 
never  inflict  pain  upon  the  souls  he  has  created  ? 
He  is  almighty  ;  and  will  he  communicate  ail  the 
happiness  in  his  power  ;  and  will  it  be  safe,  then,  to 
trust  to  this  bis  unmixed  benevolence  ?  Ah  !  it  may 
be  unsafe  to  do  this.  It  7nay  be  necessary,  for  the 
wise  and  holy  purposes  of  the  government  of  God, 
lo  make  distinctions  between  the  creatures  he  has 


DISCOURSE    HI. 


m 


formed,  to  separate  between  the  righteous  and  the 
wicked,  and  to  inflict  pain  upon  those  who  depart 
from  the  strictest  requisitions  of  his  laws.  Perhaps 
this  may  be  so.  Perhaps  that  Being,  who  sees  it 
necessary  to  impose  suffering  upon  his  creatures  in 
this  life,  may  also  afllict  them  in  the  next.  How 
is  it  compatible  with  the  notions  we  long  to  enter- 
tain of  that  unbounded  and  unmixed  goodness  of 
his,  on  which  we  hope  to  rely  for  our  eternal  safety, 
that  He,  whose  word  could  make  it  otherwise, 
permits  the  babe  to  languish,  to  suffer  the  most 
excruciating  torture,  to  die  in  its  mother's  arms  ? 
Why  do  we  all  endure  so  much  pain  and  anxiety 
of  body  and  mind  ?  And  why  must  we  all  pass 
through  the  terrific  agonies  of  the  hour  of  dissolu- 
tion ?  God  might  have  prevented  all  these  evils : 
He  has  seen  fit  not  to  do  it.  It  has  been  necessary, 
for  the  purposes  of  his  government,  to  suffer  pain 
to  exist  in  the  world.  The  fact  is  every  day  before 
our  eyes.  We  mai/y  therefore,  be  wretched  in  the 
future  world  ;  for  it  may  be  necessary,  for  the  pur- 
poses of  his  government,  that  pain  should  exist 
there  also. 

On  these  momentous  points,  so  interesting  to 
every  man  who  aspires  to  immortality,  who  learns 
by  a  little  experience  the  vanity  of  the  world,  and 
who  pants  for  some  unknown  good  to  satisfy  the 
desires  of  his  soul  ;  on  these  points,  the  unbeliever 
must  be  content  to  remain  in  entire  ignorance.  He 
may  doubt,  if  he  pleases,  the  truth  of  those  doc- 
irines  which  afford  to  the  Christian  so  much  confi- 


DISCOURSE  HI. 


dence  and  hope  ;  but  this  does  not  help  his  own 
case.  Though  surrounded  with  all  worldly  delights, 
he  must  continue  to  want  that  exalted  kind  of 
happiness  which  consists  in  acting  like  an  heir  of 
immortality  and  in  making  this  life  subservient  to  a 
future  state  of  being.  In  that  state  the  Christian 
believes  all  will  be  adapted  to  fill  the  capacities  of 
his  spirit,  freed  from  the  shackles  of  the  body  and 
the  dominion  of  sin,  delivered  from  the  ever-chang- 
ing scenes  of  a  short  and  uneasy  life,  and  assimilated 
to  the  very  character  of  that  Eternal  Spirit,  whose 
essence  is  holiness  and  happiness.  Let  the  yoke  of 
Christ,  then,  be  ever  so  heavy,  it  is  light  when  com- 
pared with  that  of  the  world  :  for  amid  all  his 
troubles  and  disappointments,  the  Christian  has 
within  his  breast  a  principle  of  hope,  with  regard  to 
his  future  destiny,  which,  if  he  suffer  it  not  to  be 
weakened  by  the  temptations  that  surround  him,  or 
by  the  remaining  corruption  of  his  own  heart,  bears 
him  up  triumphantly  through  all  the  trials  he  has 
to  encounter,  and  animates  him  continually  with 
the  prospect  of  that  crown  of  glory  which  he  is  soon 
to  obtain. 

From  all  that  has  been  said  in  this  and  the  form- 
er discourse,  I  cannot  but  think  it  has  been  made 
evident,  that  the  words  of  our  Saviour,  contained 
in  the  text,  when  properly  understood  and  applied, 
are  worthy  of  our  entire  belief  and  acceptance  ; 
and  that  it  is  not  only  our  bounden  duty,  but  our 
highest  privilege,  to  resort  unto  him,  and  find  rest 
unto  our  souls.    Jle  promises  us  the  most  unspeak- 


DISCOURSE    III.  37 

able  advantages,  if  we  will  truly  repent  of  all  our 
offences  against  God,  and  rely,  with  an  unshaken 
faith,  on  his  merits  alone,  for  pardon  and  peace. 
He  offers  to  us  the  absolute  remission  of  all  our 
sins  ;  the  influences  of  the  Holy  Spirit  of  truth  and 
grace  to  enlighten  our  minds  and  purify  our  hearts  ; 
a  deliverance  from  their  remaining  corrupt  propen- 
sities ;  a  protection  against  the  temptations  of  the 
world  ;  a  security  from  the  seduction  of  its  smiles  ; 
a  victory  over  its  frowns  ;  a  support  under  its  tri- 
als ;  a  serenity  amidst  its  injuries  ;  a  cheerfulness 
during  its  disappointments ;  and  a  temperate  use 
of  all  its  innocent  enjoyments.  He  offers  us  the 
calm  of  a  quiet  conscience,  and  a  peace  of  mind 
that  passeth  understanding  ;  nay,  in  his  gift  is  the 
most  sublime  delight  to  which  a  created  intelligence 
can  dare  to  aspire — communion  with  God  himself: 
for,  much  as  the  sceptic  may  doubt  it,  there  is 
sometimes  shed  over  the  soul  of  the  true  disciple  of 
Jesus  Christ  such  a  lively  conception  of  the  pre- 
sence and  love  of  God,  such  an  admiration  of  his 
excellence,  such  a  resignation  to  his  will,  such  a 
gratitude  for  his  goodness,  and  such  an  anticipation 
of  being  soon  admitted  to  the  ineffable  display  of 
his  glory,  that  the  soul  almost  forgets  that  it  is 
inhabiting  its  tabernacle  of  clay,  and  seems  already 
to  have  taken  its  flight  to  paradise.  My  brethren, 
I  speak  not  the  language  of  a  wild  enthusiasm,  but 
that  of  sober  Christian  philosophy.  I  state  a  fact, 
which,  like  all  other  facts,  is  liable  to  have  the 
force  of  its  evidence  weakened  by  the  intemperate 


38  DISCOURSE    III. 

zeal  of  fanaticism,  or  by  the  incoherent  ravings  of 
mysticism,  or  by  the  cunning  pretensions  of  hypoc- 
risy, or  even  by  the  misguided  ardour  of  an  honest 
though  mistaken  ignorance  ;  but  yet  a  fact,  the 
truth  of  which  is  attested  by  thousands  of  sober 
and  discreet  men — men  of  philosophy,  of  science,  of 
literature,  of  political  sagacity  and  of  miHtary  wis- 
dom— men  whose  testimony  on  every  other  subject 
would  be  received  without  the  least  scruple  or 
hesitation. 

I  say,  then,  this  very  influence  of  the  Spirit  of 
God  is  offered  to  all  who  resort  unto  Jesus  Christ, 
in  order  to  purify  and  to  elevate  their  affections,  and 
to  shed  serenitv  on  the  soul.  He  offers  also  to  all 
who  trust  in  him,  to  stand  by  them  with  the  suc- 
cours of  his  grace,  in  an  hour  which  has  appalled 
the  stoutest  hearts — an  hour  when  the  strongest  arm 
is  palsied,  and  the  proudest  eye  droops — an  hour  in 
which  the  visions  of  worldly  glory  sink  into  eternal 
darkness,  the  charms  of  pleasure  vanish  into  noth- 
ingness, the  delights  of  wealth  and  the  acquisitions 
of  industry  crumble  into  insignificance  around  their 
very  possessor — an  hour  in  which  even  the  kindest 
offices  of  friendship,  and  the  sweetest  solaces  of 
domestic  love,  are  unavailing — an  hour  in  which 
the  spirit  trembles  on  the  verge  of  an  unknown 
existence,  and  in  which  its  hopes  and  fears,  aban- 
doning the  petty  concerns  which  have  so  long  agi- 
tated them,  become  absorbed  in  the  momentous 
realities  of  its  approaching  condition.  Then  is  the 
moment  to  compare  the  yoke  of  Christ  with  that 


DISCOURSE  III.  39 

of  the  world,  and  to  say  whether  it  is  not  worth 
some  sacrifices  to  obtain  a  victory  over  the  king  of 
terrors,  and  to  h^ve  the  beams  of  a  divine  serenity 
illuminating  the  darkness  of  the  valley  of  the  shad- 
ow of  death. 

Shall  I  carry  this  comparison  any  farther  ?  Shall 
I  lead  you  to  watch  the  last  look,  and  to  catch  the 
last  accents,  of  the  unbeliever  ?  His  brow,  perhaps, 
still  preserves  its  firmness,  and  his  voice  its  com.pos- 
ure  :  he  has  summoned  up  all  the  resources  of  his 
philosophy,  and  he  is  ready  to  die  with  gaiety  and 
an  heroical  pride.  Not  a  sigh  escapes  him,  no 
self  reproach  for  any  action  of  his  past  life,  no  ap- 
prehension of  the  future  state  upon  which  he  is  just 
entering.  But  in  spite  of  all  this,  occasional  doubts 
flit  across  his  mind,  and  he  can  find  nothing  certain 
on  which  to  establish  an  unshaken  confidence  in 
the  approbation  of  that  awful  Being  before  whom 
he  is  soon  to  appear.  No  visions  of  hope  pass  before 
his  eyes,  and  at  the  best  he  has  to  confess  that  he  is 
about  to  launch  upon  an  ocean  which  is  shrouded 
in  the  deepest  obscurity  and  darkness. — But  there 
are  few  who  reach  this  elevation  of  stoical  apathy. 
Thousands  there  are,  who  though  bold  in  scepti- 
cism in  the  days  of  health  and  pleasure,  have  shrunk 
from  the  trial  of  the  last  hour,  and  have  spent  its 
fleeting  moments  in  bewailing  the  rashness  that  has 
led  them  to  meet  it  unprepared.  But  the  instance 
cannot  be  produced,  in  which  the  true  disciple  of 
Jesus  Christ,  when  brought  to  the  test  of  his  dying 
hour,  has  ever  abandoned  the   principles  of  the 


40  DISCOURSE  Hi. 

Gospel,  or  exchanged  the  hope  of  religion  for  any 
other. 

Shall  I  carry  this  comparison  stil|» farther  ?  Shall  1 
venture  to  lift  the  veil  which  separates  eternity 
from  our  view  ?  No.  It  is  enough  for  my  pres- 
ent purpose  to  have  contrasted  the  yoke  of  Jesus 
Christ  with  that  of  the  world,  in  reference  to  this 
life  alone.  I  will  not  enter  upon  the  awful  subject 
of  the  future  destiny  of  the  righteous  and  the  wicked. 
Revelation  discloses  enough,  however,  upon  this 
topic,  to  excite  our  liveliest  hopes  and  fears.  Christ 
has  declared  in  such  explicit  terms,  what  will  be 
the  fate  of  those  who  reject  him,  that  it  is  sufficient 
to  read  what  he  has  spoken,  without  endeavouring 
to  enhance  its  momentous  import  by  any  images  of 
terror.  Let  His  declarations,  to  which  we  must  give 
an  important  and  surely  alarming  significance  or 
else  suppose  that  he  used  words  without  a  meaning 
— let  his  declarations  be  soberly  regarded,  and  in 
their  light  let  his  yoke  be  compared  with  that  of 
the  world.  I  need  not  say  which  will  be  deemed, 
by  the  judgment  of  prudence,  the  easiest  to  be 
borne.  In  prosperity,  then,  or  in  adversity,  in  sick- 
ness or  in  health,  in  life  or  in  death,  with  regard 
to  time  or  eternity,  the  world  deserves  to  be  held 
low  in  our  estimation,  when  compared  to  the  ser- 
vice of  Jesus  Christ  ;  and  the  yoke  which  he  calls 
upon  us  to  sustain  ought  to  be  deemed  easy,  and 
his  burden  light.  Let  those  who  profess  to  believe 
his  doctrines,  and  to  tread  in  his  steps,  be  mindful 
of  these  truths.     Let  them  cultivate  the  liveliest 


DIS«  111. 


m 


affections  of  gratitude  to  that  Saviour  who  has  re- 
deemed them  from  the  thraldom  of  the  world  ;  and 
let  them  bear  the  yoke  which  he  may  sec  fit  to  im- 
pose upon  them  without  a  murmur  or  a  complaint. 
Let  them  be  careful,  too,  not  to  be  again  "  entan- 
gled with  the  yoke  of  bondage  ;"  nor  to  suffer  that 
world  to  gain  the  ascendency  over  them  which 
they  are  bound  to  conquer,  with  all  its  trials  and 
temptations,  by  faith  in  him  who  himself  gained 
over  it  a  complete  victory.  Let  those,  too,  who 
have  suffered  their  affections  to  be  engrossed  with 
the  cares  and  business,  the  pursuits  and  pleasures 
of  this  life,  be  induced  to  ponder  for  a  moment  on 
the  imprudence  of  their  choice.  Let  them  try  their 
rejection  of  Jesus  Christ,  and  their  dislike  to  his 
service,  by  the  same  principles  of  prudence  which 
guide  their  daily  concerns.  Let  them  be  careful 
to  inquire  how  wise  or  how  safe  it  is  to  procrasti- 
nate their  preparation  for  eternity,  because  it  is  at 
a  little  distance  :  to  be  absorbed  in  pursuits  which 
the  grave  must  end  forever  ;  and  to  decline  placing 
an  entire  confidence  in  Jesus  Christ,  as  the  only 
Saviour  of  men,  because  the  repentance  and  faith 
which  he  demands  are  irksome  duties,  and  his 
service  is  attended  with  many  and  great  sacrifices. 
In  such  momentous  concerns,  may  the  Spirit  of 
Truth  so  enlighten  our  minds  and  affect  our  hearts, 
that  our  choice  may  be  the  choice  of  wisdom  ;  and 
that,  after  having  meekly  borne  the  yoke  of  Christ 
through  the  wilderness  of  this  world,  we  may  be 
admitfnd  to  the  Canann  of  ctcrnni  ro=t  '    'huen. 


DlSCOttRSE  IV. 


I^^l^^i^     I    CORINTHIANS  Xl.  29. 

for  he  that  eateth  and  drinketh  unioorthily,  eateth 
and  drinketh  damnation  to  himself,  not  discerning 
the  Lord^s  body. 

'1  HIS  solemn  warning  was  originally  addressed  to 
the  church  at  Corinth.  The  members  of  that  church 
had  fallen  into  many  gross  errors  and  sins.  Beguil- 
ed by  false  teachers,  they  perverted,  and  in  some 
cases  almost  denied,  several  plain  and  important 
doctrines  of  the  Cross.  Seduced  by  the  example 
of  many  in  this  rich,  populous,  and  very  corrupt 
city,  they  were  guilty  of  conduct  unworthy,  in  the 
last  degree,  of  those  who  professed  to  be  the  disci- 
ples of  Jesus  Christ.  This  dreadful  degeneracy 
discovered  itself  even  in  their  religious  exercises ; 
and  at  the  most  solemn  of  all  these  exercises — at 
one  which,  from  its  very  nature,  was  calculated  to 
inspire  them  with  reverence  and  awe,  with  purity 
and  peace,  with  kindness  and  charity — a  scene  was 
often  exhibited  of  discord,  intemperance,  and  con- 
fusion. Seated  round  the  very  table  of  the  Lord, 
holding  in  their  hands  the.  mystical  symbols  of  his 


DISCOURSE    IV.  4S' 

body  broken  and  his  blood  shed  for  their  sins, 
professing  their  attachment  to  his  cause,  and  invo- 
king his  protection  and  blessing,  they  shuddered 
not  at  the  grossest  profanation  of  this  sublime  and 
sacred  ordinance.  Their  guilt  called  down  upon 
them  the  anger  of  God  ;  who  withdrew  from  them 
the  sanctifying  influences  of  his  Holy  Spirit,  and 
left  them,  at  least  for  a  season,  in  a  state  of  awful 
and  dangerous  declension.  But  a  more  open  and 
visible  mark  of  his  displeasure,  was  exhibited  in 
the  infliction  upon  them  of  severe  temporal  calam- 
ity.  A  languishing  disease  threw  many  of  them 
on  the  couch  of  suff'ering ;  and  not  a  few  were 
called,  by  death,  to  appear  before  the  judgment- 
seat  of  Heaven. 

How  deplorable  was  their  condition  I  Sinning 
against  God  with  a  high  hand,  and  suffering  his 
severest  rebuke  !  Well  might  Paul  tremble  for 
their  spiritual  welfare  :  well  might  he  summon  up 
all  the  energy  of  his  soul,  and  all  the  ardour  of  his 
aff'ection,  to  reclaim  and  reform  them  :  well  might 
he  urge  them,  by  the  terrors  of  the  Lord,  to  repent 
and  live ;  and  considering,  as  not  the  least  of  their 
crimes,  their  dreadful  profanation  of  the  Fiord's 
Supper,  well  might  he  say,  in  the  strong  language 
of  the  text,  "  For  he  that  eateth  and  drinketh 
unworthily,  eateth  and  drinketh  damnation  to  him- 
self, not  discerning  the  Lord's  body." 

This  solemn  warning,  my  brethren,  which  seems  to 
have  had  a  very  salutary  efl'ect  upon  the  Corinthian 
Christians,  is  of  no  less  force  and  use  in  all  the  ages 


44  DISCOURSE    fV. 

of  the  church.  Let  us  then  endeavour  so  to  under- 
stand its  true  im[)ort,  and  so  to  apply  it  to  our  own 
consciences,  that,  under  the  blessing  of  God,  it  may 
awaken  within  us  a  spirit  of  serious  self-examina- 
tion, of  sincere  penitence  for  sin,  and  of  purer  holi- 
ness, that  thus  we  may  be  prepared  for  all  the  duties 
and  services  which  we  owe  to  our  Divine  Master. 
For  this  purpose  let  us  consider,  first  the  nature  of 
the  offence  against  which  the  text  cautions  us — "  he 
that  eateth  and  drinketh  unworthily  ;"  and,  second- 
ly, the  awful  consequences  of  this  offence — "  eat- 
eth and  drinketh  damnation  to  himself." 

1.  If,  in  the  first  place,  we  consider  what  it  is  to 
partake  of  the  Lord's  Supper  unworthily,  it  may 
be  proper  very  briefly  to  mention  some  of  those 
imperfections  or  sins,  under  which  a  person  may 
labour,  and  yet  not  be  disqualified  for  a  participation 
of  the  Lord's  Supper. 

First,  then,  Occasional  doubts  and  fears  with 
regard  to  one's  spiritual  state  are  not  inconsistent 
with  a  worthy  approach  to  the  table  of  the  Lord. 
I  will  not  say,  that  such  f^oubts  and  fears  do  not 
always  result  from  the  wickedness  of  the  human 
heart ;  from  a  neglect  of  those  means  which  God 
has  put  within  the  reach  of  all,  for  the  confirmation 
of  their  faith  and  the  establishment  of  an  unwa- 
vering hope.  They  who  seldom  look  into  the 
Oracles  of  Truth,  and  who  are  seldom  found  in  the 
closet  of  prayer,  must  expect  to  become  the  prey 
of  the  tempter,   and   to  have  their   breasts  often 


DISCOURSE    IV.  4m 

harassed  with  doubt,  or  sometimes  tortured  with 
despair.  There  is  certainly  great  guilt  attached  to 
such  a  state.  It  calls  for  the  sighs  and  tears  of  pen- 
itence ;  for  the  fervent  supplication,  at  the  Throne 
of  Grace,  of  a  broken  and  contrite  heart  ;  for  new 
and  vigorous  attempts  after  an  unclouded  assurance 
of  being  truly  born  of  God  ;  but,  if  accompanied 
with  this  penitence  and  prayer  and  resolution,  it 
does  not  exclude  from  the  (able  of  the  Lord.  Oth- 
erwise, how  many  weak  souls  must  be  deprived  of 
their  spiritual  nourishment  ;  nay,  how  many  emi- 
nent saints,  in  their  seasons  of  darkness,  must  be 
cut  off  from  the  enjoyment  of  an  ordinance  which 
is  often  made  the  means,  under  God,  of  dispelling 
the  gloom  of  spiritual  despondency,  and  of  shedding 
upon  the  Christian's  path  a  light,  which,  beaming 
upon  him  from  Heaven,  shews  him,  that  thither  his 
footsteps,  though  of  late  so  faint  and  weary,  are  still 
tending  ! 

Secondly,  Imperfect  views  of  the  doctrines  of 
religion  are  not  inconsistent  with  a  worthy  participa- 
tion of  the  Lord's  Supper.  At  the  commencement 
of  the  third  chapter  of  this  very  Epistle  from  which 
our  text  is  taken,  Saint  Paul,  addressing  the  Corin- 
thians, says  ;  '*  And  I,  brethren,  could  not  speak 
unto  you  as  unto  spiritual,  but  as  unto  carnal,  even 
as  unto  babes  in  Christ.  I  have  fed  you  with  milk, 
and  not  with  meat ;  for  hitherto  ye  were  not  able  to 
bear  it,  neither  yet  now  are  ye  able."  The  Corin- 
thian converts,  then,  had  not  advanced  beyond  the 
first  principles  of  the  oracles  of  God  :  yet,  although 


46  DISCOURSE    IV. 

thus  ignorant,  they  were  reckoned  among  the  saints, 
and  enjoyed  communion  with  the  church  of  God. 
It  is  not  their  ignorance,  therefore,  which  the  Apos- 
tle makes  the  ground  of  his  complaint  against  them, 
and  of  the  warning  contained  in  the  text  ;  but  their 
sinning  against  God,  by  the  neglect  or  abuse  of  the 
light,  however  small,  already  in  their  possession. 
Ignorance,  however,  if  it  result  from  the  neglect  of 
those  means  of  instruction  which  God  has  afforded 
us,  is  most  highly  criminal  ;  and,  if  obstinately 
persisted  in,  without  repentance  and  without  reform- 
ation, renders  a  man,  without  doubt,  an  unworthy 
partaker  of  the  Supper  of  the  Lord. 

Thirdly,  Remains  of  sin  in  the  heart  are  not 
inconsistent  with  a  worthy  approach  to  the  Lord's 
table.  On  this  head,  few  words  are  necessary,  if 
we  recal  to  mind  the  language  of  the  beloved  disci- 
ple : — "  If  we  say,  that  we  have  no  sin,  we  deceive 
ourselves,  and  the  truth  is  not  in  us  ;" — words  ap- 
proved by  the  confession  of  every  Christian  in  this 
life,  however  great  may  be  the  degree  of  his  attain- 
ment in  holiness.  Perfection  lies  not  on  this  side 
the  grave.  The  best  men  have  many  internal 
corruptions  to  struggle  with,  from  which  nothing 
but  death  will  free  them  :  and  how  many  of  those 
corruptions  may  lurk  in  the  heart  which  has  been 
touched  by  Divine  Grace,  it  is  impossible  for  man 
to  determine.  The  remains  of  sin,  therefore,  in  the 
breast  of  him  who  sincerely  grieves  for  its  past  influ- 
ence, and  faithfully  prays  and  strives  against  its 
future  dominion  over  him,  are  no  obstacle  to  his 
worthily  partaking  of  the  Lord's  Supper. 


DISCOURSE    IV.  47 

1  proceed  now  to  consider,  more  directly,  in  what 
an  unworthy  participation  of  the  Lord's  Supper 
consists. 

First,  It  consists  in  using  this  ordinance  with  an 
entire  ignorance  of  its  proper  spirit  and  meaning. 
Its  grand  design  is  to  recal  to  our  remembrance  the 
sufferings,  and  death  of  our  Saviour,  as  a  propitia- 
tory sacrifice  for  the  sins  of  the  world.  The  bread 
broken,  and  the  wine  poured  out,  are  symbols  very 
significant  of  his  body  broken,  and  his  blood  shed, 
for  our  redemption  from  the  curse  of  the  law.  In- 
deed, the  celebration  of  this  ordinance  speaks  a 
language  most  impressive  and  affecting — a  lan- 
guage which  ought  to  confound  and  overwhelm 
those  who  deny  the  doctrine  of  the  propitiatory 
atonement  of  Christ,  and  who  rely  upon  their  own 
merits  for  acceptance  with  God.  What  shall  we 
say  to  declarations  like  the  following  ?  "  Christ  our 
Passover  is  sacrificed  for  us" — "  Christ  hath  loved 
us,  and  given  himself  for  us,  an  offering  and  a  sac- 
rifice to  God,  for  a  sweet  smelling  savour" — "  He 
died  for  our  sins" — "  In  whom  we  have  redemption, 
through  his  blood,  the  forgiveness  of  sins" — "  The 
blood  of  Christ  cleanseth  us  from  all  sin."  Thus 
speaks ^he  church,  whenever  in  faith  she  draws  nigh 
to  the  table  of  her  Lord.  And  what,  on  the  other 
hand,  says  her  spiritual  Head  ?  "  Take,  eat ;  thi- 
is  my  body,  which  is  broken  for  you.  This  do  in 
remembrance  of  me.  This  is  my  blood  of  thf 
New  Testament,  which  is  shed  for  you  and  for 
many  for  the  remission  of  sins.     Drink  ye  all  of  it. 


48  DISCOURSE    IV. 

This  do  ye,  as  oft  as  ye  drink  it,  in   remembrance 
of  me." 

With  such  plain  declarations  sounding  in  his  ears, 
he  who  can  approach  and  receive  the  testimonials 
of  our  Saviour's  dying  love,  entirely  ignorant  of 
their  true  spirit  and  meaning,  or,  as  is  sometimes 
the  case,  wilfully  perverting  them — such  an  one,  I 
say,  assuredly  eateth  and  drinketh  unworthily,  not 
discerning  the  Lord's  body. 

Secondly,  He  also  eateth  and  drinketh  unworthily, 
who  approaches  this  sacred  ordinance  with  an 
impenitent  or  unforgiving  spirit.  The  very  celebra- 
tion of  this  ordinance  is  a  confession  of  sin  :  for  it 
shews  forth  the  Lord's  death  ;  and  all  who  engage 
in  it  do  by  their  conduct  declare,  that  their  past 
transgressions  have  exposed  them  to  the  just  dis- 
pleasure of  God,  and  that  in  Christ  alone  they  have 
"  redemption  through  his  blood,  the  forgiveness  of 
sins,  according  to  the  riches  of  his  grace.". 

Now,  what  can  be  thought  of  the  piety,  nay, 
even  of  the  sincerity,  of  that  man  who  dares  to  make 
this  confession  of  his  guilt,  and  yet  repents  not  of 
all  his  transgressions  ,^  He  touches  with  his  unhal- 
lowed hand  the  sacred  symbols  of  the  Lord's  death ; 
he  receives  them  into  his  polluted  lips  ;  he  makes 
an  outward  show  of  sorrow  and  contrition  of  heart 
for  all  his  past  offences  ;  yet,  he  cherishes  in  his 
breast  some  secret  and  easily  besetting  sin  ;  makeSs 
a  compromise  with  the  inward  compunctions  of 
conscience,  or  entirely  silences  them  ;  and  raiseg^ 
not  even  a  sigh  to  God  for  deliverance  from  this 


DISCOURSE    IV.  49 

miserable  and  dangerous  bondage.  As  he  repents 
not  of  his  own  trespasses,  neither  does  he  forgive 
those  of  his  fellow-men.  He  indulges  some  lurking 
hatred — some  coldness  towards  a  friend,  or  some 
enmity  to  a  rival — while  he  professes  to  cast  himself 
upon  the  mere  mercy  of  God,  through  Jesus  Christ. 
What  impiety  !  what  insincerity  !  Surely  such  an 
one  eateth  and  drinketh  unworthily,  not  discerning 
the  Lord's  body. 

Thirdly,  he  also  eateth  and  drinketh  unworthily, 
who  approaches  this  ordinance  without  a  cordial 
faith  in  Christ.  If  this  ordinance  significantly 
shadows  forth  the  sufferings  and  death  of  Christ  ; 
if  the  great  Master  of  assemblies  invites  all  to  this 
feast  of  love  with  the  solemn  declaration,  "  This  is 
my  body,  which  is  broken  for  you — This  is  my 
blood,  which  is  shed  for  you  and  for  many,  for  the 
remission  of  sins  ;"  if  those  who  surround  the  table 
of  their  dying  Lord  do,  by  this  act,  publicly  and 
solemnly  profess  themselves  to  be  his  disciples  ;  if 
they  thus  express  their  entire  reliance  upon  his 
merits  alone  for  acceptance  with  God  ;  if  they 
thus  renew  their  covenant  with  the  Great  Head  of 
the  church,  and  pledge  themselves  more  faithfully 
in  future  to  espouse  his  cause,  and  obey  his  pre- 
cepts :  if  such  be  the  true  import  of  this  sacred 
transaction,  then  who  can  take  a  part  in  it  without 
a  cordial  faith  in  Jesus  Christ,  and  yet  be  guiltless  ? 
Who  that  cherishes  not  some  humble  hope  of  his 
acceptance  in  the  beloved,  although  this  hope  may 
be  clouded  with  occasional  doubts  aad  fears  ;  who 

7 


60  DISCOURSE    IV. 

that  relies  at  all  on  his  own  merits,  for  the  pardon- 
ing mercy  of  God,  and  trusts  not,  entirely  and 
without  reserve,  to  the  all-sufficient  righteousness 
of  Christ ;  who  that  cannot  say  with  some  good 
degree  of  sincerity,  "  Lord,  in  thee  I  believe,  help 
thou  mine  unbelief :"  who  that  is  thus  faithless  can 
eat  the  Gospel  passover,  and  not  be  guilty  of  the 
body  and  blood  of  the  Lord  ? 

II.  Having  f  hus  attempted  to  ascertain  the  nature 
of  the  offence  against  which  we  are  cautioned  in 
the  text,  let  us,  in  the  second  place,  consider  what 
will  be  the  awful  consequence  of  this  oflfence  : 
"  For  he  that  eateth  and  drinketh  unworthily,  eat- 
eth  and  drinketh  damnation  to  himself." 

Here  it  is  necessary  to  observe,  that  the  word  in 
the  original  Greek,  which  our  translators  have  ren- 
dered "  damnation,"  does  not  in  itself  convey  the 
idea  of  future  and  eternal  punishment.  It  means 
punishment  simply,  or  some  judgment  of  God  inflict- 
ed upon  an  offender,  leaving  it  still  indeterminate, 
whether  the  punishment  is  to  take  place  in  this 
life  or  in  the  next.  The  true  import  of  this  word, 
then,  must  always  be  determined  by  attending  to 
the  circumstances  under  which  it  is  used.  And 
what  were  the  circumstances  under  which  Paul 
addressed  the  Corinthian  Christians  ?  They  had 
most  grossly  profaned  the  celebration  of  the  Lord^s 
Supper.  Their  wickedness  had  drawn  down  upon 
them  the  judgments  of  God.  He  had  taken  from 
tU^m  the  influences  of  his  sanctifying  Spirit.     He 


DISCOURSE    IV.  4} 

had  afflicted  them  with  disease  and  death.  This 
was  the  damnation,  or  punishment,  which  they 
were  actually  suffering,  when  Paul  wrote  to 
them.  He  wished  to  shew  them  the  connexion 
between  the  punishment  and  their  guilt,  and  to 
make  them  tremble  lest  a  perseverance  in  wick- 
edness should  expose  them  to  the  more  severe  and 
awful  rebukes  of  Heaven.  Hence  he  writes — "  For 
he  that  eateth  and  drinketh  unworthily,  eateth 
and  drinketh  damnation  (or  punishment)  to  him- 
self, not  discerning  the  Lord's  body.  For  this 
cause,  many  are  weak  and  sickly  among  you, 
and  many  sleep"  (or  die).  As  if  he  had  said — 
"  Your  guilt,  O  Corinthians  !  in  the  profanation  of 
the  Lord's  Supper,  is  the  cause  of  your  suffering. 
Be  persuaded,  by  the  terrors  of  the  Lord,  to  return 
unto  him  with  sincere  and  hearty  repentance,  lest 
he  chastise  you  with  more  terrible  temporal  judg- 
ments ;  lest  he  withdraw  from  you,  for  ever,  the 
restraint  of  his  grace,  and  thus  abandon  you  to  the 
necessary  and  just  consequences  of  your  guilt, 
eternal  and  irremediable  destruction." 

From  all  this  we  may  gather,  that  an  unworthy 
participation  of  the  Lord's  vSupper  does  not,  like 
the  unpardonable  sin  against  the  Holy  Ghost,  inev- 
itably expose  men  to  eternal  perdition.  If  speedily 
and  sincerely  repented  of — if  washed  out  by  the 
application  of  faith  at  the  Throne  of  Grace,  through 
the  atoning  blood  of  Clirist — it  will  be  forgiven. 
Still  it  is  a  crime  of  (he  deepest  dye  ;  and  he  who 
cbmmits  it  will  call  down  upon  himself  the  anger 


52  DISCOURSE    IV. 

of  an  offended  God.  Such  was  its  character  and 
consequences  among  the  Corinthian  Christians,  and 
such  they  will  ajways  be.  He  that  eateth  and 
drinketh  unworthily  at  the  Lord's  Supper,  and  per- 
sisteth  in  his  guilt,  may  not,  perhaps,  suffer  any 
immediate  temporal  calamity.  He  may  be  "  in 
great  power,  spreading  himself  like  a  green  bay 
tree,"  and  flourishing  in  the  sunshine  of  worldly 
prosperity.  But  his  punishment  is  not  the  less 
awful,  because  it  is  hid  from  the  human  eye.  He 
is  imitating  him  who  supped  with  his  Lord,  and  then 
treacherously  betrayed  him.  He  is  hardening  his 
own  heart  by  the  vilest  insincerity.  He  is  destroying 
the  efficacy  upon  his  soul  of  one  of  the  most  instruct- 
ive, and  soothing,  and  animating  ordinances  of 
religion.  He  is  virtually  denying  Christ,  while  he 
professes  to  serve  him  ;  and  by  thus  crucifying  the 
Son  of  God  afresh,  and  putting  him  to  an  oper^ 
shame,  he  is  in  constant  hazard  of  falling  into  that 
state  from  which  it  is  impossible  to  be  renewed 
again  unto  repentance. 

Thus  it  appears  that  an  unworthy  participation 
of  the  Lord's  Supper,  if  it  do  not  at  first  expose  men 
to  inevitable  and  eternal  perdition,  will,  if  persisted 
in,  hasten  on,  and  be  finally  followed  by,  this  awful 
consequence.  Our  text,  therefore,  although  it  ought 
not,  when  rightly  understood,  to  fill  the  weak  an4 
timid,  yet  believing,  disciple  of  Christ,  with  need- 
less scruple  and  alarm,  still,  on  the  other  hand, 
holds  forth  a  most  solemn  warning  to  the  hypocrit- 
ical professor  of  religion  ;  and  to  that   Christian, 


DISCOURSE    IV.  53 

also,  who  so  far  declines  from  the  service  of  his 
Divine  Master,  as  to  approach  the  memorials  of 
his  dying  love  with  an  ignorance  of  their  proper 
and  important  meaning,  with  sin  that  is  not  repent- 
ed of,  with  an  unforgiving  spirit,  or  with  a  self- 
righteous  and  unbelieving  heart. 

Lest  this  should  be  our  unhappy  case,  it  becomes 
us,  my  brethren,  to  institute  a  strict  inquiry  into 
the  state  of  our  own  souls,  and  to  implore  Almighty 
God,  that  he  would  "  search  us,  and  know  our 
hearts  ;"  that  he  would  "  try  us,  and  know  our 
thoughts,  and  see  if  there  be  any  wicked  way  in 
us,  and  lead  us  in  the  way  everlasting."  It  be- 
comes us  ever  to  bear  in  mind  the  solemn  warning 
of  our  text ;  to  remember  the  awful  declension  and 
suffering  condition  of  the  Corinthian  Christians ; 
and  to  fear  lest  we  "  fall  after  the  same  example 
of  unbelief."  "  God  is  just  who  taketh  vengeance." 
He  hath  said  unto  the  wicked,  "  What  hast  thou 
to  do  to  declare  my  statutes,  or  that  thou  shouldest 
take  my  covenant  in  thy  mouth  ?"  He  hath  said 

that  the  "  hope  of  the  hypocrite shall  be  cut  off," 

and  that  his  trust  shall  be  "  a  spider's  web."  Let 
us,  then,  examine  ourselves,  lest,  eating  and  drink- 
ing unworthily,  we  become  "  guilty  of  the  body 
and  blood  of  the  Lord."  Are  we  ignorant  of,  or 
do  we  pervert,  the  true  spirit  and  meaning  of  the 
Lord's  Supper  ?  Do  we  approach  this  sacred  ordi- 
nance with  an  impenitent  or  unforgiving  spirit  ?  Do 


o4i  DISCOURSE  iv. 

we  receive  the  testimonials  of  our  Savibur's  dying 
love,  without  a  cordial  faith  in  him,  and  an  entire 
reliance  upon  his  merits  alone,  for  acceptance  with 
God  ? — These  are  questions  which  conscience  alone 
can  answer.  If  its  testimony  be  against  us,  it  be- 
hoves us  to  "  remember  from  whence  We  are  fallen, 
and  to  repent  ;  to  turn  unto  the  Lord  with  all  the 
heart,  with  fasting,  and  with  weeping,  and  with 
mourning  ;  and  to  supplicate  the  aids  of  his  grace, 
that  we  may  be  delivered  from  the  condemnation 
of  such  as  profane  his  holy  ordinances. 

If,  on  the  other  hand,  the  testimony  of  our 
conscience  is,  that  "  in  simplicity  and  godly  sincer- 
ity ;  with  some  humble  hope  of  having  been  re- 
newed in  the  temper  of  our  minds ;  with  some 
spiritual  understanding  of  what  is  signified  by  the 
symbols  of  the  Lord's  Supper,  we  desire  to  approach 
its  affecting  solemnities  as  an  expression  of  attach- 
ment to  their  Author,  and  of  entire  reliance  on  his 
merits  ;  then  let  us  feel  encouragement  and  conso- 
lation. We  may  have  occasional  doubts  and  fears  : 
our  views  of  the  doctrines  of  religion  may  be  im- 
perfect :  we  may  discover  remains  of  sin  in  our 
hearts ;  but  these  alone  are  not  obstacles  in  the  way 
of  a  worthy  participation  of  the  Lord's  Supper. 
They  prove,  indeed,  our  lukewarmness  and  our 
guilt  ;  they  call  for  sincere  and  hearty  repentance  ; 
Ihey  should  teach  us  to  be  humble  before  God. 
But  if  thus  penitent  and  humble,  we  need  not  hes- 
itate to  celebrate  the  dying  love  of  Him  who  is  the 


DISCOURSE    IV.  66 

Friend  of  the  lowly  and  the  contrite,  and  of  whom 
it  is  said,  for  our  comfort  and  encouragement,  that 
^^  a  bruised  reed  shall  he  not  break,  and  smoking 
flax  shall  he  not  quench,  till  he  send  forth  judg- 
ment unto  victory." 


'■■^lyM-m- 


DISCOURSE  V. 

MATTHEW  iii.   8. 

Bring  fort/ij  therefore,  fruits  meet  for  repentance, 

1  HE  Pharisees  and  Sadducees  were  sects  of  em- 
inent distinction  among  the  Jews.  They  occupied 
the  highest  civil  and  religious  offices,  and  were 
venerated  by  the  common  people  for  the  supposed 
sanctity  of  their  lives.  By  a  strict  observance  of 
all  the  outward  forms  and  ceremonies  of  religion ; 
by  a  zealous  defence  of  some  idle  traditions  ;  by  a 
perpetual  warfare  about  speculative  and  erroneous 
doctrines,  they  would  fain  appear  to  be  of  all  men  the 
most  holy.  But  very  many  of  them,  we  have  reason 
to  think,  were  mere  hypocrites.  Nor  will  this  judg- 
ment appear  to  be  rash  or  uncharitable,  if  we  only 
call  to  mind  the  severe  rebukes  which  they  so  often 
received  from  our  Saviour.  He  saw  through  their 
false  disguises,  and  charged  them,  notwithstanding 
theirostentatious  display  of  the  most  exalted  virtue, 
with  being  full  of  all  manner  of  wickedness.  The 
Forerunner  of  Christ,  too,  treate  d  them  with  no  more 
lenity.     When  he  came  preaching  in  the  wilderness 


DISCOURSE    V. 


57 


of  Judea,  saying,  "  Repent,  for  the  kingdom  of 
heaven  is  at  hand,  there  went  out  to  him  Jerusa- 
lem, and  all  Judea,  and  all  the  region  round 
about  Jordan,  and  were  baptized  of  him  in  Jordan, 
confessing  their  sins"  But  when  he  saw  many  of 
the  Pharisees  and  Sadducees  come  to  his  baptism, 
he  said  unto  them,  "  O  generation  of  vipers  !  who 
hath  warned  you  to  flee  from  the  wrath  to  come  ? 
Bring  forth,  therefore,  fruits  meet  for  repentance." 
As  if  he  had  said,  "  So  vile  and  corrupt  do  I  know 
most  of  your  sects  to  be  ;  so  inflated  with  pride  and 
self-righteousness  ;  so  dependaftt  upon  your  own 
superior  holiness  for  acceptance  with  God,  that  I 
am  filled  with  astonishment  to  see  you  come  to  my 
baptism.  For  I  preach  the  doctrine  of  repentance, 
and  they  who  become  my  disciples  are  not  back- 
ward to  confess  their  sins  with  the  deepest  sorrow 
and  contrition  of  heart.  What  voice  has  roused  you 
from  the  slumber  of  death,  and  filled  you  with 
anxiety  to  escape  the  just  vengeance  of  God  ?  But 
if  your  penitence  is  indeed  sincere,  let  it  be  mark- 
ed as  such  by  its  inseparable  attendant,  a  thorough 
and  permanent  reformation."  "  Bring  forth,  there- 
fore, fruits  meet  for  repentance." 

Our  text,  my  brethren,  thus  explained,  enforces 
upon  our  most  serious  attention  this  important 
truth,  that  no  repentance  can  be  genuine  without  a 
radical  reformation  of  heart  and  life. 

In  endeavouring  to  unfold  the  meaning  of  this 
doctrine,  let  us  consider,  first,  the  reasons  on  which 
8 


m 


DISCOURSE    V. 


it  is  founded  ;  and,  secondly,  the  nature  of  thai 
reformation  which  it  inculcates. 

I.  We  are  to  consider  the  reasons  on  which  the 
doctrine  is  founded,  that  no  repentance  can  be 
genuine,  without  a  radical  reformation  of  heart 
and  life.  These  reasons  will  be  very  evident,  if 
we  attend  but  a  little  to  those  causes  which,  under 
the  influence  of  the  Spirit  of  God,  produce  repent- 
ance in  the  heart  of  the  sinner. 

1.  Repentance  is  in  part  founded  on  a  deep 
conviction  of  the  justice  of  the  law  of  God,  and  of 
the  awful  nature  of  its  penalty. — It  was  said  by  the 
venerable  Dr.  Watts,  than  whom  scarcely  any  ser- 
vant of  Christ  has  been  favoured  with  a  more  deep 
insight  into  the  Christian  character,  that,  with  the 
exception  of  one  or  two  instances,  all  the  cases  of 
genuine  repentance  which  had  happened  within 
the  sphere  of  his  ministry  were  to  be  traced  to  the 
fear  of  future  punishment.  And,  without  doubt, 
this  is  more  generally  the  fact  than  is  apt  to  be  ima- 
gined. The  Gospel  is  a  system  of  motives  adapted 
to  our  hopes  and  our  fears  :  and  "  what  God  hath 
joined  together,  let  not  man  put  asunder."  Our 
Supreme  Lawgiver  has  seen  fit  to  disclose  to  us  the 
tremendous  penalty  of  his  violated  law ;  and  he 
urges  us  by  all  the  horrors  of  its  awful  execution  to 
flee  from  the  wrath  to  come.  The  terrors  of  the  Lord 
persuade  men.  The  sinner  is  alarmed  at  his  danger. 
He  sees  that  the  law  which  he  has  broken  is  holy, 
and  just,  and  good.  He  trembles  with  fearful  despon 


DISCOURSE    V.  69 

dency  at  the  view  of  his  past  transgressions.  He 
acknowledges,  that  if  judgment  should  be  laid  to 
the  line,  and  righteousness  to  the  plummet,  he  could 
not  stand  before  the  offended  Majesty  of  Heaven. 
He  sorrows  for  his  past  guilt  in  view  of  the  dread- 
ful doom  to  which  it  has  exposed  him.  And  thus 
his  repentance  is  in  part  founded  on  a  deep  convic- 
tion of  the  justice  of  the  law  of  God,  and  of  the 
awful  nature  of  its  penalty.  But  this  law  never 
abates  its  requirements.  What  it  has  exacted  it  still 
exacts — perfect  obedience.  The  Gospel  hath  not 
made  it  void.  Having  brought  the  sinner  to  con- 
trition, it  still  continues  to  be  the  rule  of  his  con- 
duct. And  if  so,  he  can  feel  no  genuine  repentance 
for  having  violated  the  law  of  God,  unless  he  ac- 
knowledge and  obey  its  authority  with  regard  to  his 
future  life  ;  unless  he  commence  and  prosecute  the 
work  of  a  thorough  and  permanent  reformation. 

2.  Repentance  is  in  part  founded  upon  a  deep 
conviction  of  the  purity  of  the  law  of  God. — The 
purity  of  this  law  is  to  be  distinguished  from  its 
justice.  The  latter  threatens  a  penalty  which 
addresses  itself  to  our  fears  :  the  former  holds  forth 
the  rule  of  right  conduct,  and  claims  the  assent  of 
our  conscience.  The  one  makes  us  tremble  for  our 
future  safety  :  the  other  distresses  us  with  a  view  of 
our  present  guilt.  Hence  it  is,  that  the  awakened 
sinner,  before  he  can  be  truly  penitent,  must  always 
be  found  abhorring  himself  for  his  past  transgres- 
sions ;  not  simply  because  they  have  exposed  him 
to  future  punishment,  but  because  they  have  been 


60  DISCOURSE   V. 

committed  in  violation  of  a  law  which  tornis  a  most 
holy  rule  of  conduct ;  prescribing  nothing  base,noth' 
ing  degrading,  but  all  that  is  honest,and  just,  and  pure, 
and  lovely,  and  of  good  report.  How  does  he  grieve 
for  the  past  debasement  of  his  moral  character!  How 
is  he  filled  with  deep  and  penetential  sorrow,  when 
he  reflects,  that,  instead  of  rising  to  the  noble  dig- 
nity of  a  virtuous  being,  he  has  wallowed  in  the 
grossness  of  sensuality,  or  been  devoted  to  the  sor- 
did pursuit  of  uncertain  riches,  or  been  fascinated 
with  the  empty  applauses  of  an  erring  and  deceitful 
world  !  An  obedience  to  the  pure  law  of  God  would 
have  saved  him  from  this  moral  degradation,  and 
from  the  present  sharp  rebuke  of  his  wounded  con- 
science. But  this  same  law  is  still  his  only  rule  of 
conduct.  A  conformity  to  its  precepts  is  still  ne- 
cessary to  form  his  moral  character,  and  to  satisfy 
the  demands  of  his  conscience.  And  if  so,  he  can 
surely  feel  no  genuine  repentance  for  having  viola- 
ted this  law  of  God,  unless  he  acknowledge  and 
obey  its  authority  with  regard  to  his  future  life  ; 
unless  he  commence  and  prosecute  the  work  of  a 
thorough  and  permanent  reformation. 

3.  Repentance  is  in  part  founded  upon  a  deep 
conviction  of  the  unhappy  consequences  of  sin. — I 
do  not  here  refer  to  the  effect  of  sin  upon  the  sin- 
ner's individual  happiness ;  that  has  been  already 
considered  ;  but  to  its  effect  upon  the  happiness 
of  others.  He  who  is  truly  penitent,  at  the  recol- 
lection of  his  past  transgressions,  will  soon  cease  to 
think  only  of  the  injury  which  they  have  done  to 


ay    ^ 
DISCOURSE    V.  bl 

his  own  safety  and  peace.  His  keenest  pang  of 
sorrow  will  arise  from  the  remembrance  of  the  evile 
which  others  may  have  suffered,  either  from  his 
neglect  of  duty  towards  them  or  from  the  unhappy 
influence  of  his  bad  example.  In  all  the  various 
relations  of  life — whether  Providence  may  have 
raised  him  to  stations  of  public  honour  and  trust, 
or  limited  his  sphere  of  action  within  the  domes- 
tic and  social  circle — he  will  have  reason  to 
lament  the  ten  thousand  opportunities  he  has 
neglected  of  doing  good  to  those  around  him  ;  of 
soothing  their  distresses;  of  relieving  their  wants  ; 
of  enlightening  their  minds  ;  of  reclaiming  them 
from  sin  ;  of  urging  them  to  attend  to  the  concerns 
of  their  immortal  souls,  and  of  supplicating  the 
Throne  of  Grace  in  their  behalf.  Nay,  what  is 
worse,  he  may  have  mocked  at  every  thing  sober 
and  serious ;  he  may  have  laughed  away  the  first 
religious  impressions  from  the  breast  of  some  friend 
or  acquaintance  ;  he  may  have  delighted  to  tread 
the  forbidden  paths  of  sensuality  and  sin,  and  may 
have  seduced,  by  his  base  example,  the  innocent 
and  unwary  to  destruction.  Thus,  either  by  gross 
neglect  on  the  one  hand,  or  by  direct  influence  on 
the  other,  he  may  have  shut  out  some  miserable  soul 
from  heaven,  and  may  have  plunged  it  into  irreme- 
diable woe.  And,  if  really  penitent,  his  heart  will 
bleed  at  the  remembrance  of  these  consequences  of 
his  guilt.  He  will  begin  to  realize  the  true  and 
awful  nature  of  sin.  He  will  see  that,  if  permitted 
to  have  an  unchecked  sway,  it  would  soon  blot  out 


G2 


DISCOURSE    V. 


all  that  is  fair  and  lovely  and  cheering  from  creation, 
and  envelop  it  in  one  eternal  midnight  of  wretched- 
ness and  despair.  So  far,  therefore,  as  he  may  have 
contributed  to  this  horrid  predominance  of  sin,  even 
within  the  narrow  circle  in  which  he  has  moved,  so 
far  he  sees  reason  for  the  deepest  repentance.  But 
if  such  be  the  character  of  his  past,  such  also  will 
be  that  of  his  future,  guilt  ;  for  sin  will  ever  be 
opposed  to  real  happiness.  He,  therefore,  can  sure- 
ly feel  no  genuine  repentance  for  the  consequences 
of  his  past  guilt,  who  does  not  labour  to  become 
entirely  free  from  the  dominion  of  sin  in  future — 
who  does  not  commence  and  prosecute  the  work 
of  a  thorough  and  permanent  reformation. 

4.  Repentance  is  principally  founded  upon  a 
deep  conviction  of  past  ingratitude  toward  God. 
This  cause  of  repentance  swallows  up  all  the  rest  : 
or  rather,  they  all  terminate  in  this.  For  God  is 
the  Author  of  that  law  which  denounces  eternal 
death  against  the  transgressor,  and  to  the  just  pen- 
alty of  which  the  penitent  sinner  has  long  been 
exposed  ;  and  yet  the  arm  of  Divine  Justice  has 
not  fallen  upon  his  guilty  head.  God  is  the  Author 
of  that  law,  by  the  disobedience  of  which  the  peni- 
tent sinner  hath  so  degraded  his  moral  character, 
and  roused  to  its  keenest  rebuke  a  wounded  and 
angry  conscience  ;  and  yet  Divine  Grace  has  all 
the  while  been  offering,  and  still  offers,  its  pure  and 
holy  influence  to  remove  all  sin  from  the  heart,  and 
to  adorn  it  with  every  Christian  virtue.  God  is  the 
Author  of  all  those  relations  of  life  in  which  the  pen- 


DISCOURSE    V. 


6S 


itent  sinner  hath  so  grossly  neglected  his  duty,  and 
done  dreadful,  perhaps  irreparable,  injury  to  the 
best  interests  of  his  fellow-men  ;  and  yet  Divine 
Goodness  has  continued  to  sustain  him  in  life,  and 
even  to  crown  that  life  with  loving-kindness  and 
with  tender  mercies.  He  has  had  food  to  eat,  and 
raiment  to  put  on.  He  has  enjoyed  the  comforts 
and  conveniences,  perhaps  the  refinements  and  lux- 
uries, of  civilized  society.  He  has  reposed  beneath 
his  own  vine,  with  none  to  molest  or  make  him 
afraid.  And  what  is  far  beyond  all  these  mercies — 
crowning  them  all,  ennobling  them  all,  giving  impor- 
tance to  them  all — he  has  been  permitted  to  hear  the 
glad  news  of  Salvation  through  Jesus  Christ,  and  has 
had  continually  placed  before  him  the  means  of 
grace  and  the  hope  of  glory.  These  good  and 
perfect  gifts  have  all  flowed  upon  him  from  one 
Source — from  that  Being  who  is  merciful,  and  kind, 
and  long-suffering  even  to  the  ungrateful  and  rebel- 
lious. His  past  transgressions,  therefore,  take  their 
deepest  dye  from  the  reflection  that  they  have  been 
committed  against  God  ;  and  the  true  penitent  is 
ready  to  exclaim,  with  the  contrite  monarch  of 
Israel,  "  Against  thee,  thee  only,  have  I  sinned, 
and  done  this  evil  in  thy  sight."  But  this  goodness 
of  God,  which  thus  lays  the  foundation  of  genuine 
repentance,  still  continues  to  bless  the  penitent 
sinner.  Does  he  mourn  for  his  past  ingratitude  ? 
Has  the  goodness  of  God  led  him  to  repentance  r 
The  same  sroodness  still  demands  the  most  loval 
homage  of  his  heart,  and  calls  for  unceasing  exr 


64  DISCOURSE    V. 

pressions  of  grateful  obedience.  He,  therefore,  can 
surely  feel  no  genuine  repentance  for  his  past  in- 
gratitude toward  God,  who  does  not  endeavour  to 
love  him  more  and  serve  him  better  in  future — who 
does  not  commence  and  prosecute  the  work  of  a 
thorough  and  permanent  reformation. 

Thus  you  sec,  my  brethren,  how  all  the  causes 
which  tend  to  produce  genuine  repentance  must, 
with  the  force  of  necessity,  lead  to  a  radical  ref- 
ormation of  heart  and  life.  These  are  as  indis- 
solubly  connected  as  the  fountain,  and  the  streams 
which  it  pours  forth  ;  as  the  tree,  and  the  fruit 
which  it  bears.  Trust  not,  then,  to  any  outward 
expression  of  humiliation  and  penitence  before  God, 
as  the  test  of  your  sincerity.  Count  not  the  sighs, 
and  tears,  and  groans,  which  may  have  attended 
your  more  secret  prostration  of  soul,  before  the  of- 
fended Majesty  of  Heaven.  Rely  not  on  these  for 
proof  of  the  genuineness  of  your  repentance.  Rath- 
er scrutinize  your  present  purposes  and  motives  of 
action  :  examine  the  real  character  of  your  daily 
conduct  and  conversation  :  and  thus  learn  whether 
you  are  truly  penitent,  by  ascertaining  whether  you 
do  indeed  bring  forth  fruits  meet  for  repentance. 

H.  And  that  we  may  all  the  better  practice  this 
important  duty  of  self-examination,  let  us  consider, 
as  was  proposed  in  the  second  place,  the  nature  of 
that  reformation  which  the  doctrine  of  our  text  in- 
culcates. This  reformation  will  be  radical,  and  it 
will  be  permanent. 


DISCOURSf:   V.  §1^ 

1.  It  will  be  radical. — It  will  lay  the  axe  to  the 
root  of  the  sinner's  past  transgressions.  It  will  pu- 
rify the  fountain  whence  all  his  wickedness  has 
flowed.  It  will  reach  the  heart,  penetrating  its 
most  hidden  recesses,  and  hallowing  its  most  secret 
affections.  There  is,  my  brethren,  a  mere  external 
reformation  of  conduct,  which  often  takes  place  in 
those  who  are  alarmed  at  the  consequences  of  sin. 
The  fact  is,  their  repentance  is  not  allied  to  a  hum- 
ble reliance  on  the  merits  of  Jesus  Christ  for  accep- 
tance with  God  ;  but  to  a  dependence  on  their  own 
future  obedience.  Self-righteousness  is  the  foun- 
dation of  their  apparent  reformation.  And  in  what 
does  their  reformation  consist  ?  In  abstaining  from 
gross  and  palpable  immoralities  of  conduct  ;  ia 
preserving  a  decent  and  sober  external  deportment ; 
in  attending  to  the  outward  forms  and  ceremonies 
of  religion.  Of  that  internal  purity  of  heart  which 
consists  in  bringing,  or  at  least  attempting  to  reduce, 
the  most  retired  thoughts,  the  most  secret  motives 
of  conduct,  into  subjection  to  the  law  of  God, 
which  requires  that  we  should  do  all  things  for  his 
glory  ; — of  a  radical  reformation  like  this,  the  false 
penitent  knows  nothing.  Let  us  then,  my  hearers, 
be  careful  to  see,  whether  the  reformation  which 
our  repentance  produces  is  commensurate  with  the 
extent  of  our  past  transgressions.  Does  it  aim  to 
rectify  all  the  disorders  of  our  souls  ?  Does  it  make 
no  compromise  with  any  secret  or  easily  besetting 
sin  ?  Does  it  strive  to  slay  all  the  remaining  enmity 
which  exists  in   the  carnal   mind  against   God  r 

9 


^ 


DISCOURSE    V. 


Does  it  seek  to  remove  all  that  sluggish  lukewarm- 
ness  of  soul  which  damps  the  ardour  of  devotion, 
and  chills  the  seraphic  glow  of  communion  with 
God  ?  Does  it  labour  to  eradicate  from  the  breast 
all  that  grovelhng  and  undue  attachment  to  this 
world,  to  its  honours,  its  wealth,  its  business,  or  its 
pleasures,  which  is  the  reproach  and  disgrace  of 
too  many  who  are  called  Christians ;  which  is  so 
great  a  stumbling-block  in  the  way  of  unbelievers  ; 
which  strengthens  the  cause  of  mammon,  while  it 
weakens  that  of  Christ  ;  which  sullies  the  lustre 
of  Christian  example,  palsies  the  arm  of  Christian 
exertion,  keeps  the  church  of  God  in  its  infancy, 
and,  with  cruel  and  cold-hearted  delay,  retards  the 
arrival  of  its  bright,  millenial  glory  ?  Yes,  my 
Christian  brethren,  I  would  fain  press  it  upon  our 
consciences  to  say,  whether  our  contrition  for  our 
past  cold  and  sluggish  indolence  in  the  cause  of  God 
be  indeed  sincere.  Does  it  lead  to  a  thorough 
reformation  ;  to  active  and  zealous  industry  in 
his  service  ;  to  a  holy  contempt  of  the  vanities  of 
this  life  ;  to  frequent  aspirations  of  soul  for  the 
purity  and  happiness  of  the  heavenly  state  ?  And 
with  this  zeal  for  the  liord  of  Hosts,  with  this  el- 
evation of  mind  above  the  world,  do  we  make  it 
our  daily  business,  in  some  way  or  other,  to  add  our 
humble  efforts,  a  portion  of  our  time,  or  talents,  or 
conversation,  or  influence,  or  wealth — to  the  great 
mass  of  noble  exertion  which  Christians,  in  our  own 
and  other  countries,  are  making  for  the  building  up 
of  the  Redeemer's  kingdom  upon  the  earth  ? 


DISCOURSE    V.  ^ 

2.  In  the  second  place,  Is  this  spirit  of  reforma- 
tion not  only  radical  but  permanent  ? — Does  it 
warm  and  animate  our  path  toward  heaven  with  a 
bright  and  constant  ray  ;  or  does  it  cast  over  it  at 
distant  intervals,  a  sickly  and  flickering  light,  just 
serving  to  render  the  darkness  of  our  spiritual  state 
visible  ?  To  speak  without  a  figure,  is  the  struggle 
against  sin  habitual  ?  Is  the  aim  at  perfection 
unremitting  ?  Is  the  often  recurring  temptation 
watchfully  resisted  ;  the  secret  and  easily  besetting 
sin  constantly  and  manfully  struggled  with  ?  Above 
all,  is  the  Source  of  all  genuine  repentance,  of  all 
thorough  and  permanent  reformation — the  Holy 
Spirit  of  God — sought  for  by  frequent  and  impor- 
tunate supplication  at  the  Throne  of  Grace;  that 
while  we  are  working  out  our  salvation  with  fear 
and  trembling,  God  would  be  pleased,  by  his  ener- 
gy, to  work  in  us  both  to  will  and  to  do  of  his  good 
pleasure  ?  With  such  inquiries,  my  brethren,  let 
us  try  the  sincerity  of  our  penitence  ;  not  relying 
too  much  for  consolation  on  any  past  or  present 
sorrow  for  our  guilt  ;  not  building  our  hopes  of 
heaven  upon  mere  frames  and  feelings  of  mind ; 
ftbove  all,  not  trusting  to  any  outward  observance 
of  the  forms  and  ceremonies  of  religion,  but 
remembering  what  our  Saviour  hath  said,  that  if 
we  love  him  we  shall  keep  his  commandments  ; 
let  us  look  to  the  reformation  of  our  hearts  and 
lives  for  the  best  proof  of  our  spiritual  safety.  And 
let  us   ever  bear  in  mind  for  our  consolation  and 


68  DISCOURSE  V. 

support,  that  if,  by  this  patient  continuance  in  well- 
doing, we  seek  for  glory,  and  honour,  and  immor- 
tality, in  due  time  we  shall  reap,  if  we  faint  not, 
eternal  life. 


'^ 


DISCOURSE  VI. 


MATTHEW    Vi.  10. 


Thy  Mngdoin  come.     Thy  will  he  done  in  earth  as  it 
is  in  heaven. 


Prayer  is  not  only  a  reasonable,  but  a  most  de- 
lightful duty.  It  is  the  acknowledgment  of  our 
dependence  on  God.  It  is  the  cry  of  the  poor  and 
needy  to  Him  who  is  the  Fountain  of  ail  good  and 
happiness.  It  is  the  overflowing  of  a  grateful  heart 
to  the  Author  of  all  its  mercies  and  privileges.  It  is 
the  ladder  which  connects  earth  and  heaven,  and  on 
which  descend  to  the  pious  soul  all  needful  commu- 
nications of  wisdom  and  grace.  What  Christian  has 
not  learned  its  efficacy,  and  felt  its  consolation  ? 
What  Christian,  too,  has  not  often  been  ready  to  ex- 
claim with  Elihu  of  old,  "  Teach  us  what  we  shall 
say  unto  God  ;  for  we  cannot  order  our  speech  by 
reason  of  darkness  ?"  This  difficulty  it  was  which 
induced  the  disciples  of  Jesus  Christ  to  ask  him  to 
teach  them  to  pray,  as  John  did  his  disciples.  His 
instruction  we  have  on  record  ;  and  it  exhibits  to 
us  a  guide  and  model  of  devotion  alike  remarkable 


70  DISCOURSE    VI. 

for  its  comprehensiveness  and  simplicity.  It  is 
valuable,  also,  as  containing  an  exhibition  of  the 
most  prominent  graces  of  the  true  disciple  of  Christ. 
For  one  great  object  of  prayer  is  to  produce  those 
holy  affections  and  desires  which  should  adorn  the 
heart  that  aspires  to  become  a  fit  temple  for  the 
residence  of  the  Holy  Ghost.  Our  Saviour,  there- 
fore, teaches  us  to  pray  for  those  things  which  are 
most  necessary  to  keep  alive  within  us  the  temper 
of  habitual  love  and  obedience  to  God,  and  thus 
enforces  the  necessity  of  that  connexion  which 
must  always  be  preserved  between  our  devotions 
and  our  conduct.  Alas !  how  prone  are  we  to  forget 
this  truth,  and  to  imagine,  that  if  we  perform  faith- 
fully a  certain  circle  of  what  are  termed  religious 
duties,  if  we  offer  up  our  prayers  with  fervour  and 
importunity,  it  is  of  little  moment  what  is  the  char- 
acter of  our  heart  and  deportment  in  the  common 
concerns  and  transactions  of  life.  But  how  great, 
in  this  respect,  are  our  mistake  and  guilt  ?  Holiness 
is  the  same,  whether  it  glow  in  the  devotions  of  the 
seraph,  or  warm  the  breast  of  him  who  bestows  a 
cup  of  water  on  the  humblest  disciple.  The  spirit 
of  prayer  is  the  same  spirit  which  should  animate 
the  Christian  at  all  times.  For  he  is  commanded 
to  "  pray  without  ceasing  ;"  that  is,  to  preserve  un- 
der all  circumstances,  a  devotional  frame  of  mind 
— one  which  will  enable  him,  let  his  pursuits  and 
business  be  what  they  may,  to  raise  his  heart  up- 
ward, and  to  commune  with  his  Father  who  is  in 
heaven.     The  nature  of  this  devotional  spirit  is 


DISCOURSE    VI.  7^ 

clearly  taught  us  in  the  prayer  which  our  Saviour 
gave  his  disciples,  as  the  guide  and  model  of  their 
worship.  And  its  essential  character  is  sufficiently 
described  in  the  words  of  my  text : — "  Thy  king- 
dom come :  Thy  will  be  done  in  earth  as  it  is  in 
heaven."  He  who  always  prays  with  this  spirit,  and 
who  cherishes  and  preserves  it  as  the  director  of  all  his 
afifections  and  conduct,  has  that  true  holiness  which 
will  fit  him  for  the  blessed  society  above,  whose 
constant  delight  is  to  do  the  will  of  God.  That  we 
may  improve  the  words  of  the  text  to  the  cultiva- 
tion of  this  spirit  of  prayer,  let  us  consider,  first,  the 
meaning  of  these  petitions :  "  Thy  kingdom  come : 
Thy  will  be  done  in  earth  as  it  is  in  Heaven ;" — 
and,  secondly,  the  spirit  with  which  they  should  be 
offered. 

I.  We  are  to  consider  the  meaning  of  these  peti- 
tions ;  "  Thy  kingdom  come  :  Thy  will  be  done  in 
earth  as  it  is  in  heaven."  Although  these  petitions 
are  distinct  the  one  from  the  other,  they  have,  in 
fact,  the  same  import,  and  are  directed  to  the  ac- 
complishment of  the  same  object.  For  were  the 
kingdom  of  God  fully  come  ;  that  is,  did  it  embrace 
and  govern  all  men  ;  then  would  his  will  indeed  be 
done  in  earth  as  it  is  in  heaven.  The  latter  petition, 
therefore,  may  be  considered  as  explanatory  of  the 
former.  In  order,  then  to  ascertain  the  meaning  of 
both,  we  have  only  to  inquire  what  is  meant  in  the 
text  by  the  expression,  "  Thy  will."  "  Thy  will 
he  done  in  earth  as  it  is  in  heaven." 


72  DISCOURSE    VI. 

Of  the  nature  of  God's  will,  as  an  attribute  of 
his  Divine  mind,  we  know  nothing.  How  far  it 
resembles  our  own,  and  how  immensely  it  differs 
from  it,  we  must  be  for  ever  ignorant.  "  Canst 
thou  by  searching,  find  out  God  ?  Canst  thou  find 
out  the  Almighty  unto  perfection  ?  It  is  high 
as  heaven,  what  canst  thou  do  ?  deeper  than 
hell,  what  canst  thou  know  ?"  This  should  lead 
us  to  be  very  humble  and  modest  in  all  our  spec- 
ulations concerning  God's  sovereign  will  and  pleas- 
ure ;  how  he  truly  purposes  every  event  that  takes 
place,  and  yet  in  such  a  way  as  to  leave  man's  free 
agency  and  accountability  entirely  unimpaired. 
We  should  rest  satisfied  with  the  plain  and  express 
declarations  of  Scripture  on  this  subject,  and  make 
them  the  ground  of  our  faith  and  confidence  in  God, 
without  venturing  to  attempt  its  explanation  by 
our  own  reason.  "  Secret  things  belong  unto  the 
Lord  our  God  ;  but  those  things  which  are  revealed 
belong  unto  us,  and  to  our  children  for  ever,  that 
we  may  do  all  the  words  of  his  law." 

But  though  the  nature  of  God's  will  is  thus  con- 
cealed from  us,  we  may  know  much  of  its  effects 
from  what  his  word  teaches  us  of  the  great  object  of 
his  will,  and  of  the  means  which  he  uses  to  accom- 
plish this  object.  The  object  of  God's  will  is  the 
display  of  his  own  glorious  perfections,  in  order 
that  the  greatest  happiness  of  his  intelligent  crea- 
tures may  be  promoted  by  leading  them  to  admire 
and  love  this  display.  To  accomplish  this  object, 
he  has  created  beings  capable  of  knowing,  of  loving, 


DISCOURSE    VI.  7S 

and  of  serving  Him.  He  has  passed  before  them, 
and  will  yet  pass,  in  such  manifestations  of  himself 
as  are  calculated  to  exhibit  his  goodness  in  its  most 
attractive,  and  his  justice  in  its  most  awful  forms. 
He  has  given  them,  as  a  rule  of  conduct,  the  law  of 
holiness,  and  connected  with  the  violation  of  this 
law  a  most  dreadful  penalty.  It  is  by  the  obedi- 
ence of  this  law  among  some  of  his  subjects,  and 
by  others  suffering  the  punishment  which  it  de- 
nounces against  transgressors,  that  his  throne  will 
be  established  in  the  heavens,  his  name  glorified 
among  his  saints,  and  all  who  love  him  rendered 
completely  and  eternally  happy.  Why  it  is  neces- 
sary, in  order  to  promote  God's  glory,  and  the  great- 
est good  of  his  creatures,  that  sin  and  suffering 
should  exist,  we  cannot  fully  discover.  I  pretend 
not  to  shorten  the  line  of  those  who  venture  to 
fathom  these  deep  and  awful  subjects.  "  Let 
every  man  be  fully  persuaded  in  his  own  mind." 
But  to  those  whose  eye  can  measure  but  a  little 
way  the  boundless  ocean  of  God's  providence,  and 
who,  sensible  of  the  darkness  of  their  minds,  ex- 
claim with  the  Apostle,  "  O  the  depth  and  riches 
both  of  the  wisdom  and  knowledge  of  God !  how 
unsearchable  are  his  judgments  and  his  ways  past 
finding  out !" — to  such,  one  plain  declaration  of 
Scripture  is  more  satisfactory  than  all  the  specu- 
lations of  human  reason.  From  God's  word  they 
learn  that  he  will  be  glorified  by  the  punishment 
of  transgressors,  and  by  those  very  events  which 
are  brought  to  pass  by  means  of  their  disobedi- 

10 


74  DISCOURSE    VI. 

ence  ;  that  this  very  disobedience  and  punishment, 
however,  were  foreseen  by  him  from  eternity  ;  nay, 
that  he  permits  them  to  exist,  and  sustains  in  being 
the  very  agency  of  man  by  which  they  are  produ- 
ced, yet  in  such  a  way  as  to  preserve  his  own  holi- 
ness and  justice  unblemished,  and  to  render  the  sin- 
ner guilty  and  inexcusable.  With  this  the  believer 
is  satisfied.  He  knows  that  the  Judge  of  all  the 
earth  will  do  right,  and  he  adopts  the  submissive 
language  of  our  Saviour :  "Even  so,  Father  ;  for  so 
it  seemed  good  in  thy  sight." 

This  will  of  God,  which  relates  to  the  existence 
of  sin  and  suffering,  is  a  part  of  what  is  often  termed 
his  secret  will.  Our  text,  I  apprehend,  does  not  so 
much  refer  to  this  as  to  the  revealed  will  of  God. 
Still  it  may  indirectly  refer  to  it,  and  then  the 
meaning  of  the  petition  would  be,  that  with  regard 
to  the  future  existence  of  evil,  either  natural  or 
moral,  the  believer  reposes  the  most  entire  confi- 
dence in  the  wisdom  and  justice  of  God,  praying 
that  he  would  direct  events  according  to  the  counsel 
of  his  most  holy  will,  and  so  overrule  the  wickedness 
of  man,  as  that  good  may  come  out  of  evil,  and  the 
Throne  of  Heaven  be  established  by  the  entire 
overthrow  of  all  its  enemies.  But  to  pray  that  sin 
may  exist,  either  under  a  general  or  particular 
shape  ;  to  cease  to  detest  it  as  the  abominable  thing 
which  God  hateth,  or  to  remit  a  single  prayer  or  a 
single  eflfort  against  it ;  to  do  this  is  to  act  contrary 
to  the  whole  tenor  of  Scripture.  It  is  to  suffer  some 
speculative  difficulties  and  theories  to   sway  our 


DISCOURSE    VI.  76 

minds,  instead  of  the  plain  and  practical  precepts 
of  the  Gospel. 

But,  as  I  before  observed,  the  petitions  contain- 
ed in  our  text,  refer  chiefly  to  the  revealed  will  of 
God,  as  contained  in  that  law  which  he  has  given 
us  as  our  rule  of  action.  This  law,  as  explained 
by  our  Saviour,  requires  that  we  should  "  love 
the  Lord  our  God  with  our  whole  soul  and  strength 
and  mind,  and  our  neighbour  as  ourselves."  This 
is  that  spirit  of  love  and  benevolence  which  per- 
vades the  breasts  of  the  angels  in  heaven  ;  and  we 
are  directed  to  pray  that  it  may  equally  control  the 
affections  and  conduct  of  our  fellow-men.  That 
such  may  be  the  happy  resemblance  of  earth  to 
heaven,  it  is  first  necessary  that  the  kingdom  of 
God  should  come  in  all  its  majesty  and  dominion. 
Jesus  Christ  must  take  to  himself  his  great  power, 
and  reign  King  of  nations,  as  he  now  is  King  of 
saints.  The  heathen  must  be  given  to  him  for  his 
inheritance,  and  the  uttermost  parts  of  the  earth  for 
his  possession.  All  must  bow  to  his  sceptre  and 
submit  to  his  laws. 

Alas  !  how  sadly  different  from  this  state  of 
things  is  the  present  aspect  of  our  world  !  Look  for 
a  moment,  my  brethren,  through  the  vast  tribes  of 
your  fellow-men,  of  those  whose  pulse  beats  with 
blood  like  yours,  whose  souls  are  immortal  like  your 
own,  and,  like  yours,  need  to  be  created  anew  in 
Christ  Jesus.  How  little  is  our  earth  like  heaven  ! 
How  much  more  does  it  resemble  the  infernal 
world  !  We  have  reason  to  fear  that  multitudes  of 


16  DISCOURSE  VI. 

mankind,  who  are  now  on  the  stage  of  action,  in- 
stead of  growing  up  into  the  fair  resemblance  of  the 
spirits  of  just  men  made  perfect  in  heaven,  are  con- 
tracting deeper  and  deeper  shades  of  moral  guilt, 
and  becoming  more  and  more  assimilated  to  the 
terrific  character  of  those  apostate  angels  who  are 
reserved  in  everlasting  chains,  under  darkness, 
unto  the  judgment  of  the  great  day.  The  will  of 
God,  I  mean  his  revealed  will,  is  not  done ;  his 
authority  is  not  submitted  to  ;  his  laws  are  not 
obeyed.  Nor  will  they  be  obeyed  until  the  Saviour 
is  known,  and  trusted  in,  as  the  only  refuge  for  sin- 
ners, throughout  the  whole  habitable  globe  :  for  in 
no  other  way,  and  by  no  other  influence,  will  man 
cease  to  be  a  rebel  against  his  Maker,  and  learn  to 
do  his  will  as  the  angels  do  in  Heaven. 

Thus,  my  hearers,  have  I  attempted  to  unfold 
the  meaning  of  my  text.  It  may  have  an  indirect 
reference  to  the  secret  will  of  God.  So  far  it  re- 
quires that  we  should  pray,  with  the  most  entire 
confidence  in  the  wisdom  and  justice  of  our  Heav- 
enly Father,  that  he  would  direct  and  overrule  all 
events,  according  to  the  counsel  of  his  most  holy 
will ;  that  he  would  bring  good  out  of  evil ;  and,  by 
the  very  opposition  and  wickedness  of  his  enemies, 
display  his  most  glorious  perfections,  and  promote 
the  eternal  good  of  all  who  love  him.  But  the  pe- 
titions contained  in  the  text  refer  more  directly  to 
his  revealed  will.  In  this  sense,  they  require,  in 
one  word,  that  we  should  pray  for  the  extension  of 
the  Redeemer's  kingdom,  and  that  all  men  may  be 


DISCOURSE    VI, 


n 


brought  to  the  knowledge  and  love  of  the  truth  as  it 
is  in  Jesus. 

II.  I  proceed  lo  consider  with  what  spirit  we 
should  pray,  "  Thy  kingdom  come :  Thy  will  be 
done  in  earth  as  it  is  in  heaven." 

First,  These  petitions  should  be  offered  with  a 
spirit  of  love — of  love  to  God,  of  love  to  his  Son,  of 
love  to  the  souls  of  our  fellow-men. — How  can  we 
desire  that  the  will  of  any  being  should  be  carried 
into  effect  unless  we  love  that  being  ?  Where  a 
character  is  hateful  in  our  view,  how  do  we  long  to 
controul  and  check  the  purposes  of  him  who  pos- 
sesses it !  On  the  contrary,  where  the  character  is 
amiable,  we  admire  to  see  it  exhibited  in  all  its  va- 
rious expressions  of  loveliness.  We  are  anxious 
that  the  will  of  its  possessor  should  be  constantly 
accomplished.  To  pray,  therefore,  that  the  will  of 
God  may  be  done,  is  but  solemn  mockery  and  in- 
sult, unless  we  love  God.  His  character,  as  dis- 
played in  the  works  of  creation,  of  providence  and 
redemption — combining,  in  its  full  perfection,  the 
beauty  of  unbounded  benevolence,  the  purity  of 
entire  holiness,  the  splendor  of  matchless  wisdom, 
the  might  of  supreme  power,  and  the  majesty  of 
inflexible  justice — must  be  the  unceasing  object  of 
our  veneration  and  love,  if  we  mean  to  cherish  the 
true  spirit  of  prayer,  and  to  worship  the  infinite 
Spirit  in  spirit  and  in  truth. 

Again ;  as  we  know  it  to  be  impossible  that  his 
will  should  be  done  in  earth  as  it  is  in  heaven,  until 


76 


DISCOURSE    Vi. 


the  proud  and  rebellious  heart  of  man  be  renovated 
by  the  grace  of  that  Spirit  which  his  Son  died  to 
purchase,  we  cannot  offer  these  petitions  in  sincer- 
ity without  love  to  the  Redeemer.  "  Lo,  I  come 
(in  the  volume  of  the  book  it  is  written  of  me,)  to 
do  thy  will,  O  God !"  was  the  language  of  our 
Saviour,  when  he  undertook  to  reconcile  the  world 
unto  God  by  his  death.  "  By  the  which  will  we 
are  sanctified,  through  the  offering  of  the  body  of 
Jesus  Christ  once  for  all."  There  is  then  but 
one  way  of  becoming  holy.  It  is  by  faith  in  Jesus. 
His  blood  alone  can  purify  our  souls.  Hts  right- 
eousness alone  is  our  refuge  from  the  wrath  to 
come.  His  Spirit  alone  can  restore  to  us  the  image 
of  Heaven  which  we  have  lost,  and  make  us,  like 
the  angel's  above,  the  cheerful  ministers  of  God's 
will.  When  we  pray,  therefore,  that  this  will  may 
be  done  by  all  the  inhabitants  of  this  lower  world, 
great  should  be  our  affection  to  that  Saviour  who 
was  lifted  up  that  he  might  draw  all  men  unto  him  ; 
strong  should  be  our  faith  in  his  merits,  unwavering 
our  confidence  in  his  promises,  and  ardent  our  at- 
tachment to  his  cause. 

Again  ;  the  same  sincerity,  requisite  in  offering 
up  these  petitions,  makes  it  necessary  that  our 
hearts  should  be  enlarged  with  love  to  the  souls  of 
our  fellow-men.  How  can  we  present  these  re- 
quests at  the  Throne  of  Grace,  without  commise 
rating  the  hapless  condition  of  millions  who  refuse 
to  do  the  will  of  God  ?  Could  we  but  lift  the  veil 
which  conceals  eternity  from  our  view,  and  look 


DISCOURSE    VI.  tm 

with  a  single  glance  into  that  prison  of  despair  in 
which  those  who  once  opposed  the  will  of  God  in 
heaven  are  confined  against  the  judgment  of  the 
great  day  ;  could  we  anticipate  the  awful  solemni- 
ties of  that  day,  and  hear  the  voice  of  the  Son  of 
man,  saying,  "  But  those  mine  enemies,  which 
would  not  that  I  should  reign  over  them,  bring  hith- 
er and  slay  them  before  me ;"  how  should  we  grieve 
at  the  world  lying  in  wickedness !  How  ardently 
should  we  desire  the  salvation  of  our  families,  of  our 
friends,  of  our  neighbours,  of  all  mankind  !  And 
praying  always  that  God's  will  might  be  done  in 
earth  as  it  is  in  heaven,  we  should  always  preserve 
that  spirit  of  benevolence  which  the  Gospel  enjoins. 
Thus  devotion  and  charity  must  be  kindred  graces 
in  the  soul ;  and  he  has  no  true  love  to  God,  no 
honest  desire  for  the  establishment  of  his  dominion 
on  earth,  no  sincere  wish  that  the  earth  may  become 
holy  and  happy  like  heaven,  whose  heart  does  not 
glow  with  love  to  the  souls  of  his  fellow-men. 

Secondly,  These  petitions  should  be  offered  up 
with  a  spirit  of  submission. — Mark,  my  brethren, 
the  example  of  Him  who  came  into  our  world,  not 
to  do  his  own  will,  but  the  will  of  him  that  sent 
him.  How  ardent  were  his  prayers,  how  unceas- 
ing were  his  efforts,  that  the  will  of  God  might  be 
done  in  earth  as  it  is  in  heaven  !  And  how  submis- 
sive was  he  to  this  will,  even  when  it  inflicted  on 
his  own  head  the  severest  trials  and  sufferings  1 
You  remember  the  garden  of  Gethsemane,  and  the 
agony  which  made  our  Saviour  sweat  drops  of  blood, 


80  DISCOURSE    VI, 

You  remember  his  impassioned  entreaty — "  O  my 
Father!  if  it  be  possible,  let  this  cup  pass  from  me ; 
nevertheless,  not  as  I  will,  but  as  thou  wilt" — an  en- 
treaty thrice  repeated  in  the  anticipation  of  the  awful 
scenes  which  were  before  him.  He  was  tempted, 
or  tried  in  all  points,  like  as  we  are.  Being  a  man, 
his  human  nature  shrunk  from  the  horrible  ap;onies 
of  the  cross.  Yet  he  bowed  in  meek  submission 
to  the  will  of  his  Father  in  heaven.  "  He  was 
oppressed,  and  he  was  afflicted,  yet  he  opened  not 
his  mouth  :  he  was  brought  as  a  Iamb  to  the  slaugh- 
ter, and  as  a  sheep  before  his  shearers  is  dumb,  so 
he  opened  not  his  mouth." 

My  brethren,  '*  be  ye  followers  of  Christ  as  dear 
children."  When  you  pray  that  the  will  of  God 
may  be  done  in  earth  as  it  is  in  heaven,  do  not  for- 
get that  you,  individually,  are  the  subjects  of  this 
will.  The  Almighty  may  for  wise  purposes  call  you 
to  mourning,  lamentation  and  woe,  on  this  side  the 
grave  :  he  may  deprive  you  of  your  dearest  earthly 
comforts  ;  he  may  blast  your  fondest  worldly  ex- 
pectations ;  he  may  bring  death  into  your  families 
and  to  your  very  bosoms ;  he  may  touch  your  health 
with  the  finger  of  disease,  and  make  it  wither  ;  he 
may  send  you  days  of  trouble  and  nights  of  pain  ; 
he  may  command  it,  and  your  riches  take  to  them- 
selves wings  and  fly  away  :  in  one  word,  he  may  so 
afflict  you  as  to  leave  you  but  one  single  solace — the 
hope  of  rest  beyond  the  grave.  Still  if  you  cherish 
the  true  spirit  of  prayer  ;  if  you  do  indeed  long  that 
the  will  of  God  may  be  done  in  earth  as  it  is  in 


DISCOURSE    VI.  81 

heaven  you  will  check  every  murmuring  thought, 
and  learn  continually  to  say,  *'  Even  so,  Father,  for 
so  it  seemed  good  in  Ihy  sight." 

Finally,  These  petitions  should  be  offered  up  in 
a  spirit  of  co-operation. — By  this  I  mean,  that  while 
we  pray  that  God's  will  may  be  done  in  earth  as  it 
is  in  heaven,  our  own  efforts  should  not  be  wanting 
toward  the  accomplishment  of  this  glorous  object. 
God  condescends  to  act  through  our  humble  instru- 
mentality.    He  is  building  up  the  Redeemer's  king- 
dom on  the  earth  ;  but  how  ?  Not  as  he  called  the 
world  into  existence — not  as  he  destroyed  the  cities 
of  the  plain — not  as  he  parted  the  waters  of  the 
Red  Sea,  by  his  simple  word — not  as  he  saw  fit  to  do 
in  the  first  age  of  the  church,  by  investing  his  ser- 
vants with  the  power  of  working  miracles — but  in  a 
way  more  natural,  more  gradual,  more  silent ;  by 
the  influence  of  Divine  truth  upon  the  hearts  and 
conduct  of  men,  accompanied,  as  it  always  must  be, 
with  the  operation  of  his  Holy  Spirit.     Now,  my 
hearers,  the  dissemination  of  this  Divine  truth  has 
God  committed  to  our  care.     Much  may  be  done 
to  promote  its  salutary  effect  by  the  humblest  indi- 
vidual.    His  family,  his  friends,  his  neighbourhood, 
his  town  may  all  reap  the  benefit  of  his  exertions. 
Something  even  of  his  earthly  substance  he  can 
contribute  for  the  promotion  of  charitable  and  pious 
objects.     Now  and  then  he  can  cast  a  mite  into 
the  treasury  of  God,  that  his  holy  word  may  be  sent 
to  those  who  are  perishing  for  lack  of  knowledge. 
He  can  lend  his  influence,  however  small,  and  hi« 
11 


82  DISCOURSE    VI. 

example,  however  (ew  may  observe  it,  for  the  sup- 
pression of  vice,  for  the  promotion  of  good  order 
and  of  good  morals,  and  of  what  is  worth  more 
than  these,  and  without  which  they  have  no  stable 
foundation — evangelical  holiness  of  heart.  But  he, 
to  whom  Providence  has  entrusted  more  talents, 
will  have  a  more  strict  account  to  render.  Shall  he 
dare  to  pray,  that  God's  will  may  be  done  in  earth 
as  it  is  in  heaven,  and  yet  make  provision  for  the 
Jlesh  alone  to  fulfil  the  lusts  thereof?  How  can  he 
cast  his  eye  over  the  miseries  of  the  human  family, 
and  learn  from  the  light  of  God's  word,  that  these 
miseries  are  the  wages  of  sin,  and  that  this  sin  will 
yield  to  no  power  but  that  of  the  Cross,  and  yet  do 
nothing  for  the  promotion  of  the  Redeemer's  king- 
dom on  the  earth  ?  How  can  he  pray  that  this 
world  may  become  like  heaven,  and  yet  sit  still, 
and  see  the  powers  of  darkness  toiling  to  carry  on 
their  work  of  devastation  and  woe,  without  so  much 
as  lifting  a  finger  against  them  ?  What  inconsisten- 
cy !  I  had  almost  said,  what  blasphemy  !  The  lan- 
guage of  his  lips  is — *'  Carry  on.  Almighty  God,  the 
purposes  of  thy  redeeming  love ;  gather  in  thy  elect ; 
save  mankind  from  their  awful  state  of  wretched- 
ness and  sin ;  proclaim  the  glad  news  of  salva- 
tion to  the  distant  corners  of  the  earth  ;  send  forth 
the  ministers  of  thy  Word,  and  the  missionaries  of 
thy  Cross  ;  give  thy  Son  the  heathen  for  his  inher^ 
itance,  and  the  uttermost  parts  of  the  earth  for  his 
possession."  The  language  of  his  conduct  is — 
"  Excuse  my  remissness  in  thy  service ;  leave  me  to 


DISCOURSE   YI.  dS 

amass  wealth,  to  feast  on  pleasure,  to  shine  with 
distinction,  and  to  say  to  my  soul,  *  Soul,  thou  hast 
much  goods  laid  up  for  many  years ;  take  thine 
ease  ;  eat,  drink,  and  be  merry.' "  My  hearers, 
would  you  avoid  this  dreadful  inconsistency  of  con- 
duct, and  its  most  awful  consequences  ?  Then  let 
your  spirit  of  prayer  be  accompanied  with  a  spirit 
of  co-operation.  To  piety  toward  God,  join  a  pru- 
dent zeal  in  his  service.  And  let  your  industry  in 
doing  good,  prove  that  you  are  indeed  longing,  and 
hoping,  and  praying  for  the  approach  of  that  happy 
day  when  the  kingdom  of  God  shall  be  fully  come, 
and  "  his  will  be  done  in  earth  as  it  is  in  heaven.'* 


T  DISCOURSE  YIl. 


JOHN  i.  12. 

5m^  us  mitny  as  received  hinij  to  them  gave  he  power 
to  become  the  sons  of  God,  even  to  them,  that  believe 
on  his  name. 


All  our  conceptions  of  a  future  state,  and  of  our 
present  relation  to  it,  are  obviously  very  inadequate 
and  imperfect.  For  we  have  no  direct  intercourse 
with  the  invisible  world  ;  we  see  it  only  by  the  eye 
of  faith  :  we  think  of  it  only  through  the  assistance 
of  analogy :  we  speak  of  it  only  in  language  origin- 
ally appropriated  to  the  objects  of  time  and  sense. 

Hence  it  is  that  the  sacred  Scriptures,  in  accom- 
modation to  our  weak  and  limited  understanding, 
abound  so  much  in  metaphor  and  allegory.  The 
character  of  God  himself,  that  awful  and  mysterious 
Being ;  all  his  majestic  works  in  the  kingdoms  of 
Nature,  Providence,  and  Grace  ;  and  all  the  various 
and  important  relations  which  he  sustains  to  his  in- 
telligent creatures,  are  there  expressed  in  term? 
borrowed  from  the  present  state  and  circumstances 
of  our  being.  A  judicious  reference,  therefore,  to 
this  state  and  to  these  circumstances  often  affords 


DISCOURSE  vn.  86 

the  best,  and  sometimes  the  only  solution  of  the 
figures  of  holy  writ. 

Believers  are,  in  this  manner,  called  "  God's  hus- 
bandry ;"  because  the  seeds  of  holiness  originally 
implanted  in  their  hearts  by  his  hand,  cherished 
by  the  dews  of  Divine  Grace,  and  invigorated  by 
the  beams  of  the  Sun  of  Righteousness,  grow  up, 
under  this  culture,  into  that  mature  perfection  of 
beauty  which  they  will  eternally  exhibit  in  the  par- 
adise above.  Believers  are  called  "  God's  build' 
ing;  because,  like  a  wise  architect,  he  forms,  and 
fashions,  and  disposes  their  spiritual  graces  into  a 
divine  symmetry  and  proportion,  so  as  to  render 
their  hearts  fit  temples  for  the  residence  of  his  Holy 
Spirit.  Believers  are  also  called  "  a  chosen  gene- 
ration, a  royal  priesthood,  an  holy  nation,  a  pecul- 
iar people  ;"  all  of  which  metaphors  derive  their 
significancy  from  that  comse  of  God's  providence 
in  this  world  which  falls  within  the  scope  of  human 
observation  and  experience.  What  a  variety,  and, 
I  had  almost  said,  redundancy,  of  figure  is  here  em- 
ployed to  denote  the  relation  between  Christians 
and  their  God.  Strong,  indeed,  is  the  tie  which 
binds  their  temporal  and  eternal  destiny  to  the 
Throne  of  Heaven,  securing  to  them  the  perpetual 
guidance,  protection,  and  friendship  of  Jehovah. 

But  our  text  exhibits  this  relation  in  language  still 
more  animating  and  affecting  to  the  pious  heart. — 
"  But  as  many  as  received  him,  to  them  gave  he 
power  to  become  the  sons  of  God,  even  to  them  that 
believe  on  his  name  ;" — <?ons  of  God  ;  of  1  hat  '*  hich 


SB  DISCOURSE   VII. 


,   /^ 


and  lofty  One  that  inhabiteth  eternity ;"  to  whom 
belong  the  "  greatness  and  the  power,  and  the  glo- 
ry and  the  victory,  and  the  majesty  for  all  that  is  in 
the  heaven  and  in  the  earth  is  his  ;"  sons  of  God  ;  of 
that  holy  One  "  who  is  of  purer  eyes  than  to  behold 
evil,  and  cannot  look  upon  iniquity  ;"  "  in  whose 
sight  the  heavens  are  not  clean,  and  whose  angels 
he  chargeth  with  folly."  Well  may  we  exclaim 
with  the  Psalmist,  "  Lord,  what  is  man  that  thou 
takest  knowledge  of  him,  or  the  son  of  man  that 
thou  makest  account  of  him  ?"  and  with  the  belov- 
ed disciple,  "  Behold,  what  manner  of  love  the 
Father  hath  bestowed  upon  us,  that  we  should  be 
called  the  sons  of  God !" 

Let  us  cherish,  my  brethren,  these  salutary  emo- 
tions of  pious  wonder  and  filial  gratitude,  while  we 
consider  what  it  is  for  man  to  become  a  son  of 
God.  In  attempting  to  elucidate  this  subject,  1  shall 
notice  the  past  condition^  the  present  character  and 
privileges^  and  the  future  prospects  of  such  as  become 
sons  of  God. 

L  In  the  first  place,  as  to  the  past  condition  of 
the  sons  of  God  ;  they  have  been  removed  from  the 
family  of  Satan,  and  are  no  longer  children  of  the 
wicked  one.  "  In  this,"  saith  the  Scripture,  "  the 
children  of  God  are  manifest,  and  the  children  of 
the  devil :  whosoever  doeth  not  righteousness  is 
not  of  God."  "  He  that  committeth  sin  is  of  the 
devil." 


DISCOURSE    VII.  at 

It  is  indeed  a  melancholy  and  ought  to  be  to  us 
all  an  alarming  truth,  that  they  who  are  enemies  to 
God  by  wicked  works ;  who  feel  not  towards  him 
the  submissive,  dependent,  and  obedient  temper  of 
children  ;  who  refuse  to  receive  the  unspeakable 
gift  of  salvation  through  Jesus  Christ,  are  sons  of 
the  great  adversary  of  souls,  "  the  prince  of  the 
power  of  the  air,  the  spirit  that  worketh  in  the  chil- 
dren of  disobedience."  What  an  odious  parentage 
is  this,  so  much  to  resemble,  both  in  disposition  and 
conduct,  the  chief  of  apostate  spirits,  the  grand 
enemy  of  God  and  of  all  good,  as  to  deserve  the 
title  of  his  children  ! 

Think  not,  my  hearers,  that  this  language  savours 
too  much  of  severity  and  invective.  Even  he  who 
was  the  Friend  of  sinners,  and  who  laid  down  his 
life  for  them,  once  said  to  certain  of  the  Jews,  "  Ye 
are  of  your  father  the  devil,  and  the  lusts  of  your 
father  ye  will  do."  "  If  God  were  your  Father,  ye 
would  love  me."  And  if  God  were  thy  Father, 
fellow-sinner,  thou  wouldest  love  his  Son — thou 
wouldest  repose  all  thy  confidence  in  him  as  thine 
only  Saviour  and  thine  only  hope.  So  long  as  thou 
refusest  to  do  this,  thou  art  of  thy  father  the  devil, 
and  the  lusts  of  thy  father  thou  wilt  do.  He,  there 
fore,  who  becomes  a  son  of  God,  must  first  cease  to 
be  a  child  of  the  wicked  one. 

II.  When  we  consider,  in  the  second  place,  the 
present  character  and  privileges  of  the  sons  of  God, 
we  remark  that  they  become  such  by  being  born 


m 


DISCOURSE    VH. 


"  not  of  blood,  nor  of  the  will  of  the  Hesh,  nor  of  the 
will  ©f  man,  but  of  God."  Such  is  the  emphatical 
language  which  Scripture  employs  to  illustrate,  by 
a  striking  metaphor,  that  mighty  transformation  of 
moral  character  effected  by  the  Spirit  of  God  alone, 
in  the  heart  of  the  sinner- 
It  is  a  birth — that  is,  the  commencement  of  a  new 
and  spiritual  life — constituting  a  most  intimate  and 
affecting  relation  between  the  subjects  of  it  and  its 
Author.  By  it,  they  become  his  sons  in  a  peculiar 
and  appropriate  sense :  for  they  are  made  partakers 
of  his  Divine  nature.  They  are  conformed  to  the 
image  of  his  First  Born,  even  of  him  who  is  the 
brightness  of  the  Father's  glory,  and  the  express 
image  of  his  person.  They  enjoy  a  communion 
with  the  Father  and  the  Son,  the  closeness  of  which 
is  described  in  the  memorable  prayer  of  our  Sav- 
iour for  his  disciples :  "  Neither  pray  I  for  these 
alone,  but  for  them  also  which  shall  believe  on  me 
through  their  word  ;  that  they  all  may  be  one  ;  as 
Ihou,  Father,  art  in  me,  and  I  in  thee,  that  they  also 
may  be  one  in  us."  In  the  like  manner  it  is  said, 
'^  Every  one  that  loveth,  is  born  of  God  ;"  that  is,  a 
son  of  God  possesses,  though  in  a  very  imperfect 
degree,  the  same  divine  benevolence  by  which  God 
himself  is  preeminently  characterised,  when  he  is 
styled  "  Love."  Hence,  also,  the  peculiar  force  and 
propriety  of  those  precepts  which  are  given  to  be- 
lievers on  account  of  the  resemblance  between  them 
and  their  Heavenly  Father  ;  "  Be  ye,  therefore,  fol- 
lowers of  God,  as  dear  children."     "  Be  ye,  there- 


PiiSCOURSE    Vi|.  il^ 

tore,  inei'ciful,  as  your  Father  also  is  merciful." — 
"  Love  your  enemies,  that  ye  may  be  the  children 
of  your  Father  which  is  in  heaven."  "  Be  ye, 
therefore,  perfect,  even  as  your  Father  which  is  in 
lieaven  is  perfect." 

To  be  a  son  of  God,  then,  is  to  be  born  of  God, 
and  to  be  made  a  partaker  of  the  Divine  nature. 

2.  The  sons  of  God  become  such  by  being  adop- 
ted into  his  own  family  :  for  although  once  they 
were  "  aliens  from  the  commonwealth  of  Israel,  and 
strangers  to  the  covenant  of  promise  ;  having  no 
hope,  and  without  God  in  the  world  ;"  yet  now 
they  "  are  no  more  strangers  and  foreigners,  but 
fellow-citizens  of  the  saints  and  of  the  household  of 
God."  They  are  made  members  of  a  happy  com- 
munity, which,  even  here  on  earth,  has  some  fore- 
taste of  that  peace,  and  love,  and  joy,  which  will 
glow  with  unsullied  and  perpetual  ardour  in  the 
breasts  of  the  general  assembly  and  church  of  the 
first-born  in  heaven.  They  esteem  one  another  as 
brethren,  their  hearts  being  knit  together  in  love  ; 
having  one  common  Father,  trusting  in  the  same 
Saviour,  espousing  the  same  cause,  cheered  by  the 
same  promises,  animated  by  the  same  hopes,  and 
looking  forward  to  the  same  mansions  of  eternal 
rest,  which  Christ  their  Elder  Brother  has  gone  be- 
fore to  prepare  for  all  his  followers. 

3.  The  sons  of  God,  on  the  other  hand,  enjoy 
from  his  bounty  the  choicest  privileges ;  his  spirit 
bearing  witness  with  their  spirits  that  they  are  in- 
deed his  children.     Nor  is  this  done  by  any  irame- 

12 


90  DISCOURSE    VII. 

diale  revelation  of  his  love  to  them  ;  by  any  influ- 
ence supernatural  in  such  a  sense  as  to  be  clearly 
distinguished  from  the  operation  of  their  own  minds; 
by  any  communication  of  such  miraculous  gifts 
and  graces  as  were  common  in  the  first  ages  of  the 
church  ;  but  by  infusing  into  the  soul  that  deep 
sorrow  and  contrition  for  sin,  that  sincere  and  hear- 
ty repentance,  that  humble  though  strong  reliance 
upon  Christ,  that  filial  and  reverential  love  toward 
God,  that  ardent  charity  toward  all  men,  and  that 
faithful  diligence  in  good  works  which  afford  satis- 
factory evidence  to  their  possessor  that  he  is  truly  a 
son  of  God. 

Nor  think,  my  brethren,  that  I  wish  to  deprive 
you  of  the  earnest  of  your  inheritance,  the  Divine 
consolation  of  the  assurance  that  you  have  passed 
from  death  unto  life :  for  what  assurance  can  be 
stronger,  nay,  what  other  can  stand  the  test  of  God's 
"word,  than  to  discover  in  ourselves  that  holy  temper 
and  conduct  which  are  the  genuine  fruits  of  the 
Spirit,  which  no  other  influence  but  his  can  produce, 
and  without  which  all  our  pretensions  to  the  title  of 
sons  of  God  are  but  as  "  sounding  brass  or  a  tink- 
ling cymbal  ?" 

4.  Those,  again,  who  become  sons  of  God  arc 
under  his  peculiar  guidance  :  "  for  as  many  as  are 
led  by  the  Spirit  of  God,  they  are  the  sons  of  God." 

And  how  necessary,  my  brethren,  is  such  a  heav- 
enly light  to  cheer  and  illuminate  and  direct  our 
path  through  the  wilderness  of  this  world  to  the  Ca- 
naan of  eternal  rest  I    He  who  has  learned,  by  an 


DISCOURSE    VII.  31 

acquaintance  with  himself,  how  much  sin  hath 
darkened  the  understanding  of  man,  and  what  a 
moral  midnight  broods  over  all  his  intellectual  fac- 
ulties ;  how  will  he  hail  the  "  day-dawn  and  the 
day-star  arising  in  his  heart,"  and  rejoice  that  "  God, 
who  commanded  the  light  to  shine  out  of  darkness, 
hath  shined  in  his  heart,  to  give  the  light  of  the 
knowledge  of  the  glory  of  God  in  the  face  of  Jesus 
Christ !"  And  sensible  of  his  remaining  blindness 
and  ignorance,  weakness  and  guilt,  he  will  still  look 
to  this  Divine  Instructor  for  all  needful  wisdom  and 
grace,  and  continually  say,  with  the  Psalmist,  "  Lord 
teach  me  to  do  thy  will ;  for  thou  art  my  God : 
thy  Spirit  is  good  ;  kad  me  into  the  land  of  up- 
rightness." 

6.  Further,  God  frees  believers  from  the  spirit  of 
bondage,  introducing  them  into  "  the  glorious  lib- 
erty of  the  sons  of  God ;"  and  because  they  are 
sons,  he  sends  forth  "  the  Spirit  of  his  Son  into  their 
hearts,  crying,  Abba,  Father."  This  Spirit  hclpeth 
their  infirmities ;  and  when  they  have  aught  to  pre- 
sent at  the  Throne  of  Grace,  either  the  tribute  of 
filial  gratitude,  or  their  supplications  for  paternal 
support  and  deliverance,  it  maketh  intercession  for 
them,  with  groanings  which  cannot  be  uttered. — 
And  soothing  beyond  expression,  my  brethren,  are 
those  aspirations  of  fiducial  confidence  which  often 
rise  to  heaven  from  the  secret  sanctuary  of  the  pious 
heart.  When  the  trials  of  life,  the  assaults  of  the 
adversary,  or  the  pangs  of  a  wounded  conscience, 
overwhelm  the  mind  of  the  Christian  with  gloomy 


92  DISCOURSE    Vlt, 

despondency  and  fearful  foreboding,  very  consoling 
is  it  to  know  that  he  has  an  Almighty  Friend, 
to  whom  he  can  cry,  "  Abba,  Father !"  and  say 
with  one  in  like  affliction,  "  Be  merciful  unto  me, 
O  God!  be  merciful  unto  me;  for  my  soul  trust- 
eth  in  thee  :  yea,  in  the  shadow  of  thy  wings 
will  I  make  my  refuge,  until  these  calamities  be 
overpast." 

Speak,  ye  who  best  can  tell ;  ye  elder  brethren 
of  the  household  of  the  saints  ;  ye  who  have  almost 
finished  your  earthly  pilgrimage,  and  whose  feet 
just  press  the  threshold  of  your  wished-for  home, 
even  "  that  building  of  God,  that  house  not  made 
with  hands,  eternal  in  the  heavens ;" — say,  for  what 
you  would  exchange  that  Spirit  of  Adoption  which 
has  enabled  you  amid  the  many  vicissitudes  of  life — 
so  full,  perhaps,  of  cares,  and  anxieties,  and  distres- 
ses— to  forget  all  your  sorrow,  to  raise  the  cry  of 
"  Abba,  Father,"  and  to  find  perfect  peace,  because 
your  minds  were  stayed  upon  God.  For  what,  thou 
aged  saint !  bending  beneath  the  burden  of  thine 
infirmities ;  on  whose  memory  the  iron  hand  of 
Time  has  engraven  the  just  complaint  of  the  Wise 
Man,  "  Vanity  of  vanities,  all  is  vanity  ;"  whose 
heart  hath  now  shut  every  avenue  against  that  world 
from  which  it  once  derived  some  transitory  enjoy -^ 
ment,  because  the  "  evil  days  have  come,  and  the 
years  drawn  nigh  which  have  no  pleasure  in  them  ;" 
for  what  wouldst  thou  exchange  that  Spirit  of 
Adoption  which  enables  thee  to  lift  thy  trembling 
eye  to  Heaven,  and  to  say,  with  a  sweet  assurance 


DISCOURSE  vir.  93 

of  being  heard  and  answered,  "  Now  also,  when  1 
am  old  and  grey-headed,  O  God  !  forsake  me  not, 
until  I  have  shewed  thy  strength  unto  this  genera- 
tion, and  thy  power  unto  every  one  that  is  to  come  ?'- 
For  what  would  the  departing  soul,  just  taking  its 
flight  to  the  other  world  ;  its  eye  shedding  its  last 
ray  of  serene  lustre  on  the  weeping  friends  who  sur- 
round it ;  its  faultering  lips  whispering  their  last  ac- 
cents of  praise ;  for  what  would  it  exchange  that 
Spirit  of  Adoption  which  enables  it,  in  this  trying 
season,  to  triumph  over  the  king  of  terrors,  and  to 
say,  "  Yea,  though  I  walk  through  the  valley  of  the 
shadow  of  death,  I  will  fear  no  evil ;  for  thou,  Lord, 
art  with  me  :  thy  rod  and  thy  staff  they  comfort 
me  ?" 

in.  We  notice,  lastly,  my  brethren,  with  regard 
to  the  future  prospects  of  such  as  become  sons  of 
God,  that  death,  which  fills  the  heart  of  the  sinner 
with  dismay,  discloses  to  the  child  of  God  his 
brightest  views,  and  ushers  him  into  the  enjoyment 
of  his  choicest  privileges.  By  it  his  spirit,  freed 
from  its  tabernacle  of  clay,  ascends  to  God,  the 
Judge  of  all,  and  to  the  spirits  of  just  men  made 
perfect.  In  this  blessed  society,  satisfied  with  the 
fulness  of  joy  flowing  from  the  presence  of  his  God 
and  Saviour,  his  heart  glowing  with  filial  gratitude 
toward  the  Author  of  his  salvation,  and  with  broth- 
erly love  to  all  his  associates  in  happiness,  he  awaits, 
with  delightful  anticipation,  the  august  solemnities 
of  the  final  day. 


94  DISCOURSE    VIL 

And  when  that  day  shall  arrive — a  day  to  be  lor 
ever  so  illustrious  in  the  annals  of  the  universe ; 
bringing  a  final  catastrophe  to  all  the  events  which 
have  taken  place  in  this  lower  world  ;  displaying 
the  character  of  God,  so  awful  in  justice,  and  so  at- 
tractive in  mercy ;  filling  his  friends  with  joy  and 
his  foes  with  terror,  and  consummating  the  glorious 
work  of  the  Redeemer — then  shall  the  children  of 
God  be  recognized  before  an  assembled  universe, 
and  be  formally  invested  with  every  privilege,  as 
sons  of  their  Heavenly  Father. 

What  these  privileges  shall  be,  in  their  proper 
character  and  full  extent,  we  are  not  able  to  say : 
but  the  Scriptures  communicate  enough  on  this 
subject  to  fill  the  pious  heart  with  the  most  sublime 
emotions  of  hope  and  joy.  Such  is  that  passage  : 
"  Beloved,  now  are  we  the  sons  of  God ;  and  it  doth 
not  yet  appear  what  we  shall  be ;  but  we  know 
that,  when  he  shall  appear,  we  shall  be  like  him  ; 
for  we  shall  see  him  as  he  is."  From  this  and  the 
like  declarations  we  know,  that  God's  children  are 
the  children  of  the  resurrection  ;  that  their  bodies, 
which  are  now  corruptible,  shall  put  on  incorrup- 
tion ;  that,  as  they  have  borne  the  image  of  the 
earthy,  they  shall  also  bear  the  image  of  the  heav- 
enly. "  For  when  Christ  their  life  shall  appear, 
then  shall  they  also  appear  with  him  in  glory." — 
**  He  shall  change  their  vile  body,  that  it  may  be 
fashioned  like  unto  his  glorious  body,  according  to 
the  working  whereby  he  is  able  to  subdue  all  things 
unto  himself."     Invested  with  this  pure  and  spirit- 


DISCOURSE    VII.  9| 

iial  receptacle,  fresh  with  immortal  youth  and  beau- 
ty, and  fitted  for  all  the  operations  and  for  all  the 
enjoyments  of  a  holy  intelligence,  the  sons  of  God, 
after  receiving  the  approving  sentence  of  the  Judge, 
shall  enter  upon  the  inheritance  of  the  kingdom 
prepared  for  them  from  the  foundation  of  the  world. 
Of  the  value  of  this  kingdom  we  can  form  some 
faint  conception  from  the  consideration,  that  it  is 
the  same  which  Christ  himself  receives,  who,  for 
the  suffering  of  death,  is  crowned  with  glory  and 
honour :  for  he  himself  hath  promised,  "  To  him 
that  overcometh  will  I  grant  to  sit  with  me  on  my 
throne  ;  even  as  I  also  overcame,  and  am  set  down 
with  my  Father  on  his  throne."  Thus  does  our 
Saviour  receive  this  kingdom  on  account  of  the 
accomplishment  of  his  mediatorial  work.  This  was 
the  joy  set  before  him,  for  which  he  endured  the 
cross  and  despised  the  shame.  And  the  degrees  of 
his  reward  we  are  to  estimate  from  that  shame  and 
that  humiliation ;  from  his  condescending  to  divest 
himself  of  that  glory  which  he  had  with  the  Father 
before  the  world  was  ;  from  his  stooping  to  assume 
the  form  of  a  servant,  and  to  be  born  in  the  likeness 
of  sinful  flesh  ;  from  all  the  ignominy  and  reproach 
which  he  endured  during  life,  and  from  the  agony 
of  his  death.  How  precious  the  inheritance  bought 
at  this  dear  rate,  and  with  sacrifices  like  these  I 

Thus,  my  hearers,  have  I  attempted  to  illustrate 
the  topic  proposed  at  the  commencement  of  my 
discourse,  by  exhibiting  to  you  the  past  conditionj 


96  DISCOURSE    VII. 

the  present  character  and  privileges,  and  the  future 
prospects  of  the  sons  of  God. 

And  now  let  us  notice  how  pertinent  and  striking 
is  the  metaphor  contained  in  our  text,  which  repre- 
sents God  as  a  Father,  and  believers  as  his  children. 
— Tridy  he  is  their  Father,  in  a  sense  the  most  en- 
dearing and  affecting.  He  rescues  them  from  the 
family  and  service  of  Satan  ;  he  transforms  them 
into  his  own  image,  and  makes  them  partakers  of 
his  own  Divine  nature  ;  he  and  his  Son  enter  into  a 
most  intimate  communion  with  them  ;  he  adopts 
them  into  the  household  of  the  saints,  his  chosen 
family;  his  Spirit  beareth  witness  with  their  spirits 
that  they  are  indeed  his  children ;  he  takes  them 
under  his  peculiar  guidance  and  direction ;  he  gives 
them  the  temper  of  full  reliance  on  his  parental 
goodness :  he  is  their  support  through  life  ;  their 
death  is  precious  in  his  sight ;  and  he  at  last  leads 
them  to  their  eternal  home,  making  them  joint-heirs 
with  Christ  of  that  "  inheritance  which  is  incorrup- 
tible, undefiled,  and  that  fadeth  not  away." 

Surely  these  are  exalted  privileges  to  be  confer- 
red upon  beings  that  dwell  in  houses  of  clay,  whose 
foundation  is  in  the  dust,  who  are  crushed  before 
the  moth ! 

But  how  is  our  wonder  enhanced,  and  how  ought 
our  deepest  gratitude  to  be  awakened,  when  we 
consider  them  as  bestowed  on  beings  who  are  sin- 
ners ;  who,  like  the  Prodigal  in  the  parable,  have 
wandered  far  from  their  Father's  house,  have  fas- 
tened their  affections  upon  the  low  pleasures  of  the 


DISCOURSE  vir.  97 

World,  liave  lost  all  claim  to  the  title  of  sons,  and 
have  forfeited  by  their  rebellion  the  protection  and 
friendship  of  God  !  That  he  should  offer  to  such 
beings  the  high  destiny  of  becoming  his  sons  is 
an  illustrious  and  affecting  proof,  that  he  is  a  God 
ready  to  pardon,  slow  to  anger,  and  of  great  kind- 
ness. 

Oh !  be  touched  with  this,  thou  who  art  still  a 
stranger  from  the  covenants  of  promise,  having  no 
hope,  and  without  God  in  the  world !  Now  imitate 
the  penitent  Prodigal ;  feel  all  his  deep  compunc- 
tion and  ingenuous  sorrow  ;  and,  in  the  spirit  of 
sincere  and  hearty  repentance,  say,  "  I  will  arise, 
and  go  to  my  Father,  and  say  unto  him.  Father,  I 
have  sinned  against  Heaven  and  in  thy  sight,  and  am 
no  more  worthy  to  be  called  thy  son."  And  be  as- 
sured, if  thou  thus  return  with  a  broken  heart  and 
a  contrite  spirit,  humbled  under  a  sense  of  guilt, 
and  reposing  all  thy  hopes  of  pardon  on  the  mercy  of 
God,  through  Jesus  Christ,  thou  shalt  be  met  with 
forgiveness  and  reconciliation  ;  thou  shalt  be  inves- 
ted with  the  Divine  love  and  favour ;  thou  shalt 
become  truly  a  Son  of  God,  and  be  made  a  parta- 
ker of  the  inheritance  of  the  saints  in  light. 


15 


DISCOURSE  VIII. 


JOHN  xiv.  1. 

Let  not  your  heart  be  troubled :   ye  believe  in   God, 
believe  also  in  7ne* 

From  these  words  I  propose,  my  brethren,  at  this 
time  to  direct  your  thoughts  to  Jesus,  "  the  Conso- 
lation of  Israel ;"  and  what  an  object  of  delightful 
vision  to  the  eye  of  faith  is  Jesus  Christ !  In  him 
dwells  all  that  is  admirable  in  excellence,  and  at- 
tractive in  loveliness  :  for  he  is  the  "  brightness  of 
the  Father's  glory,  and  the  express  image  of  his 
person."  They  who  saw  him  while  on  earth,  "  be- 
held his  glory,  the  glory  as  of  the  only  begotten  of 
the  Father,  full  of  grace  and  truth."  They  who 
shall  see  him  in  heaven,  will  behold  him  clothed  in 
ineffable  splendor,  "  seated  on  the  right  hand  of  the 
Majesty  on  high,  swaying  the  sceptre  of  universal 
empire,  victorious  over  all  his  enemies,  and  dispen- 
sing to  his  friends  an  immortality  of  life  and  peace 
and  joy.  But  we,  my  brethren,  who  yet  "  see 
through  a  glass  darkly,"  can  only  behold  him  as 
delineated  by  the  pencil  of  sacred  history.  The 
Evangelists  have  given  us  his  portrait.     Though 


DISCOURSE    VIH.  99 

faint,  it  is  faithful :  and  the  more  minutely  we  ex- 
amine the  lineaments  of  our  blessed  Master,  the 
more  shall  we  have  to  admire  in  them  the  beauti- 
ful symmetry  and  grace  of  perfect  moral  excellence, 
and  the  constant  beaming  forth  of  that  Divine  lustre 
which  irradiated  him  in  whom  "  dwelt  bodily  all 
the  fulness  of  the  Godhead."  And  if,  while  we 
thus  admire,  we  also  believe  and  trust  and  love, 
then  shall  "  we  all,  with  open  face  beholding  as  in 
a  glass  the  glory  of  the  Lord,  be  changed  into  the 
same  image  from  glory  to  glory,  even  as  by  tlie 
Spirit  of  the  Lord."  Then  shall  we  be  entitled  to  the 
animating  benediction  of  our  Saviour,  "  Blessed  are 
they  that  have  not  seen  and  yet  have  believed." — 
Thus  to  assimilate  you  to  Jesus  Christ,  and  thus  to 
revive  and  enliven  your  confidence  in  his  promises, 
I  propose,  my  brethren,  to  direct  your  attention  to 
a  very  interesting  scene  of  his  life,  which  took  place 
on  the  night  immediately  preceding  his  crucifixion. 
For  several  nights  previous  he  had  made  the  mount  of 
Olives,  and  especially  the  village  of  Bethany,  which 
was  situated  at  its  foot  about  two  miles  east  of  Je- 
rusalem, his  occasional  retreat  from  the  daily  toils 
and  dangers  of  his  ministry  in  the  city.  It  was 
there  that  he  supped  with  his  friend  Lazarus,  while 
Martha  served,  and  Mary  anointed  his  feet  wilh 
spikenard  "  against  the  day  of  his  burying."  It 
was  there  that  Satan  entered  into  the  heart  of  Ju- 
das, and  led  him  to  form,  and  soon  to  execute,  the 
diabolical  purpose  of  betraying  his  Lord.  It  was 
there  that  our  Saviour  disclosed  to  his  disciples  the 


100  DISCOURSE  nil. 

immediate  ))rospect  of  his  sufferings  and  death.  It 
was  thence  that  he  sent  Peter  and  John  to  Jerusa- 
lem to  nrake  ready  the  last  passover  which  he  would 
commemorate  with  his  beloved  flock.  Thev  obev- 
ed  his  directions,  and  prepared  the  feast  in  a  large 
upper  chamber,  which  had  been  furnished  for  this 
purpose.  In  this  room,  retired  from  the  gaze  of  the 
multitude,  and  secure  for  a  short  season  from  their 
violence,  our  Saviour  engaged  with  his  little  band 
of  followers  in  a  solemn  and  devout  act  of  social 
worship.  They  partook  of  the  Paschal  Supper  in 
strict  obedience  to  the  Jewish  law,  for  thus  it  beho- 
ved them  to  fulfd  all  righteousness.  Here  Jesus 
taught  his  disciples  the  sweet  grace  of  humility,  by 
checking  their  ambitious  contest  for  superiority,  and 
still  more  forcibly  by  condescending  himself  to  wash 
their  feet.  Here,  with  much  emotion,  he  predicted 
the  treachery  of  Judas.  Here  he  exhorted  his 
disciples  to  mutual  love.  Here  he  foretold  the  fall 
of  Peter.  Here  he  instituted  that  symbolical  rite 
of  his  religion  which  we  still  celebrate  in  grateful 
remembrance  of  its  Founder,  and  which  "  shews 
forth  his  death  until  he  come."  Here,  and  on  his 
way  to  the  garden  of  Gethsemane,  whither  he  soon 
resorted  with  his  disciples,  he  consoled  them  with 
many  "  great  and  precious  promises,"  under  the 
dismaying  prospect  of  soon  losing  their  beloved 
Lord  and  Master.  At  the  same  time,  (that  is,  soon 
after  leaving  Jerusalem,  and  probably  near  the 
Mount  of  Olives,)  "  he  lifted  up  his  eyes  to  heaven" 
and  prayed,  with  all  the  ardour  of  paternal  afiTcctipn, 


DISCOURSE  VIII.  101 

for  his  disciples ;  and  not  for  them  only,  but  for  all 
his  followers — For  us,  my  brethren,  if  we  are  among 
that  Ijappy  number. 

Such  were  some  of  the  most  striking  incidents 
which  marked  that  interesting  scene  of  our  Sa- 
viour's parting  interview  with  his  disciples.  For, 
alas !  soon  after  this,  Judas  betrayed  him,  and  they 
all  fled.  And  now,  how  true  and  forcible  does  the 
declaration  of  St.  John  appear !  "  When  Jesus 
knew  that  his  hour  was  come,  that  he  should  de- 
part out  of  this  world  unto  the  Father,  having  loved 
his  own  which  were  in  the  world,  he  loved  them 
unto  the  end."  It  was  this  affectionate  regard  of 
Christ  for  his  disciples  which  formed  the  most 
conspicuous  trait  of  the  scene  I  have  just  been 
describing.  It  was  this  which  led  him  to  utter  the 
words  of  our  text  :  "  Let  not  your  hearts  be  troub- 
led :  ye  believe  in  God,  believe  also  in  me."  And 
it  is  this,  my  brethren,  to  which  I  am  anxious  to 
direct  your  earnest  attention,  by  considering,  first, 
The  sources  of  that  anxiety  which  filled  the  hearts 
of  the  Apostles ;  and,  secondly,  The  various  conso- 
lations which  our  Saviour  afforded  them. 

I.  Let  us  consider  the  sources  of  that  anxiety 
which  filled  the  hearts  of  the  Apostles.  These 
were  various,  and  all  calculated  to  overwhelm  them 
with  grief  and  dismay. 

During  the  paschal  supper  Jesus  was  "  troubled 
in  spirit,"  and  said,  "  Verily  I  say  unto  you,  that 
one  of  you  shall  betray  nie.     And  they  were  ex- 


102  DISCOURSE  VIII. 

ceeding  sorrowful,  and  began  every  one  of  them  to 
say,  Lord,  is  it  I  r"  "  They  were  exceeding  sor- 
rowful ;"  trembling,  no  doubt,  each  one,  at  the 
possibility  of  being  abandoned  of  God,  to  the  weak-  • 
ness  of  their  own  resolution,  to  the  force  of  powerful 
temptations,  and  thus  to  the  dreadful  guilt  of  trai- 
torously delivering  up  their  Lord  to  his  enemies. 
They  were  sorrowful  thus  to  learn  that  their  little 
band  contained  so  hardened  and  desperate  a  sinner. 
What  disgrace  would  it  cast  on  their  whole  body  ! 
How  would  the  world  scoff  at  their  Divine  Master  ; 
impiously  questioning,  on  the  one  hand,  his  wisdom 
in  selecting  for  an  intimate  friend  so  base  and 
faithless  a  miscreant,  and,  on  the  other,  the  truth  of 
his  Messiahship,  thus  to  be  betrayed  by  one  who 
had  enjoyed  the  best  opportunity  of  becoming  ac- 
quainted with  his  real  character !  They  were  ex- 
ceeding sorrowful  at  the  pain  which  such  treach- 
ery would  give  to  Jesus.  They  mingler!  their  grief 
with  his.  To  be  betrayed  by  one  on  whom  he  had 
conferred  the  dignity  of  an  Apostle,  to  whom  he  had 
entrusted  the  treasury  of  himself  and  flock,  and 
whom  he  had  always  treated  with  gracious  conde- 
scension and  love  !  How  must  such  diabolical  in- 
gratitude have  wrung  the  heart  of  the  mild  and 
affectionate  Jesus !  no  doubt  his  countenance  dis- 
closed the  emotions  of  his  troubled  spirit.  The 
disciples,  sympathising  with  his  affliction,  "  were 
exceeding  sorrowful." 

Again  ;    Christ  had  told  them  that  Satan  had 
desired  to  have  them,  that  he  might  sift  them  as 


tuscouRSE  vm.  103 

wheat.  He  even  predicted  their  temporary  defec- 
tion in  these  words — "  All  ye  shall  be  offended 
because  of  me  this  night :  for  it  is  written,  I  will 
smite  the  Shepherd  and  the  sheep  shall  be  scatter- 
ed." This,  and  the  certainty  of  Peter's  disgraceful 
denial  of  his  Lord,  no  doubt  filled  them  with  sorrow. 
True,  they  all  vehemently  protested  that  they  would 
rather  die  than  deny  their  Master.  But  this  very 
vehemence  was  the  ardour  of  perturbation  and 
anxiety.  A  moment's  cool  reflection  would  lead 
them  to  distrust  themselves,  to  tremble  and  to 
grieve  at  the  declaration  of  Christ. 

Again  ;  the  prospect  of  our  Saviour's  speedy  and 
ignominious  death  was  to  the  disciples  a  source  of 
fearful  dread  and  sorrow.  He  had  assured  them  of 
its  certainty  in  the  most  explicit  manner.  They 
could  have  no  hope  of  his  escape  from  this  awful 
and  distressing  scene.  It  was  full  in  their  view  ; 
and  its  very  horror  was  enhanced  by  the  obscurity 
which  yet  hung  over  it,  and  by  their  ignorance 
of  its  design  and  consequences.  It  was  near 
at  hand,  and  they  must  soon  feel  its  bitterness. 
Gloomy,  indeed,  were  their  apprehensions,  and 
painful  beyond  description  the  emotions  which 
now  filled  the  breasts  of  the  Apostles.  They  were 
about  to  lose  the  protection  of  an  Almighty 
Friend  ;  of  one  who  commanded  the  wave,  and  it 
was  still  ;  who  said,  "  Lazarus  come  forth,"  and 
the  dead  burst  the  bars  of  the  tomb  ;  who  had  un- 
der his  control  all  the  powers  of  nature,  and  even 
the  malevolent  passions  of  wicked  men.     Beneath 


104  DISCOURSE  VIII. 

the  covert  of  his  wing  they  had  always  felt  safe  and 
fearless.  Left  by  him,  a  little  flock,  timid,  forlorn, 
as  sheep  without  a  shepherd,  they  were  about  to  be 
exposed  to  the  scoffs  and  persecution  of  an  insult- 
ing world.  Yea,  even  our  Saviour  had  told  them, 
"  the  time  cometh,  that  whosoever  killeth  you  will 
think  that  he  doeth  God  service."  Well  might  each 
one  exclaim,  in  the  bitterness  of  his  soul,  "  My 
heart  is  sore  pained  within  me  :  and  the  terrors  of 
death  are  fallen  upon  me.  Fearfulness  and  trem- 
bling are  come  upon  me,  and  horror  hath  over- 
whelmed me."  Thus,  also,  in  one  hour  were  to  be 
blasted  all  their  hopes  of  the  establishment  of  the 
Messiah's  kingdom  upon  earth  :  for,  in  common 
with  their  countrymen,  they  had  entertained  the 
thought,  even  till  this  time,  that  the  Messiah  would 
be  a  great  temporal  prince,  the  deliverer  of  their 
nation,  the  restorer  of  its  ancient  splendor  and  do- 
minion, and  the  monarch  of  the  whole  earth. 
They  were  even  looking  forward  (alas  !  such  was 
their  weak  and  wicked  attachment  to  this  world,) 
to  posts  of  authority  and  honour  under  Jesus  Christ. 
Even  in  the  very  chamber  where  the  passover  was 
celebrated,  "  there  was  a  strife  among  them,  which 
of  them  should  be  accounted  the  greatest."  Jesus 
rebuked  their  unhallowed  contest,  and  afterwards 
explained  to  them,  more  fully  than  he  had  ever  done 
before,  the  nature  of  his  kingdom  and  the  design  of 
his  death.  Still  they  were  men  ;  and  although 
thus  taugh  the  spirituality  of  that  cause  which  they 
had  espoused,  great  must  have  been  their  surprise 


DISCOURSE  viir. 


105 


and  disappointment  at  thus  losing  at*  once  all 
hopes  of  what  good  men  are  too  apt  to  covet,  a 
share  of  worldly  rank  and  honour. 

Further ;  they  were  about  to  lose  the  immediate 
instruction  of  their  divine  Teacher.  How  often 
had  they  hung  upon  his  lips,  wlio  spake  as  never 
man  spake  !  How  often  had  they  admired  the 
dignity  and  majesty  with  which  he  spake !  How 
often  had  they  wondered  at  the  gracious  words 
which  proceeded  out  of  his  mouth,  and  felt  aston- 
ishment at  his  understanding  and  answers  !  How 
had  all  his  precepts  been  recommended  by  their 
purity  ;  his  reasoning  by  its  force  ;  his  parables 
by  their  aptness  ;  his  reproofs  by  their  mildness  ; 
his  warnings  by  their  solemnity  ;  his  manner  of 
instruction  by  affability  and  condescension  ;  and 
his  whole  eloquence  by  a  beautiful  and  sublime 
simplicity  !  Let  it  be  recollected  that  to  them, 
too,  "  it  was  given  to  understand  the  mysteries 
of  the  kingdom."  They  were  the  babes,  the  igno- 
rant and  unlettered  men,  to  whom  were  revealed 
those  sacred  truths  which  are  hid  from  the  wise 
and  prudent.  And  if  there  is  a  sacred  satisfaction 
in  having  the  eyes  of  the  understanding  purged 
from  that  film  which  sin  hath  spread  over  them, 
and  opened  to  receive  the  pure  and  cheering 
beams  of  Divine  truth  ;  to  look  abroad  upon  the 
moral  world  thus  illuminated  by  the  Light  of  Heav- 
en, and  observe  its  beautiful  order  and  harmony  ; 
then  did  this  satisfaction  eminently  belong  to  the 
disciples  of  our  Lord.  How  great,  then,  must  have 
14 


106  DISCOURSE  VIII. 

been  their^rief  at  the  prospect  of  parting  with  him, 
in  whom  were  "  hid  all  the  treasures  of  wisdom 
and  knowledge  !" 

Again  ;  by  the  death  of  Christ  his  disciples 
would  lose  the  holy  pleasure  which  they  enjoyed 
in  contemplating  a  Pattern  of  perfect  moral  excel- 
lence, and  of  loving  him  who  exhibited  it  with  a 
pure  and  holy  affection.  Their  hearts,  indeed,  had 
remains  of  selfishness  and  sin ;  but  they  had  been 
touched  by  Divine  Grace.  They  knew  what  it 
was  to  love  Jesus  for  his  intrinsic  worth.  They 
saw  in  him  the  "  glory  as  of  the  only  begotten  of 
the  Father,  full  of  grace  and  truth  ;"  and  although 
their  notions  concerning  his  Divinity  seem  to  have 
been  for  the  most  part  imperfect  and  obscure  till 
after  his  ascension,  yet  they  saw  the  glimmerings 
of  this  truth,  and  felt  that  profound  veneration  and 
reverential  love  which  it  was  calculated  to  inspire. 
Indeed,  in  the  very  chapter  from  which  our  text  is 
taken,  Jesus  says  to  Philip,  "  He  that  hath  seen  me 
hath  seen  the  Father  ;  how  sayest  thou,  then.  Shew 
us  the  Father  ?  Believest  thou  not  that  I  am  in  the 
Father  and  the  Father  in  me  ?  The  disciples,  there- 
fore, no  doubt  took  a  complacent  delight — a  delight 
of  the  same  kind  with  that  which  pervades  the 
breasts  of  the  redeemed  in  heaven — in  contemplat- 
ing the  spotless  purity  and  excellence,  the  Divine 
perfection  and  majesty,  of  our  Saviour's  character. 
This  object  of  their  veneration  and  love  was  soon 
to  be  removed  from  their  sight,  and  in  a  way,  too, 
which  seemed  to  them  most  awful  and  mysterious. 


DISCOURSE  VIII.  107 

The  Messiah,  the  expected  Deliverer  of  his  people, 
the  Desire  of  all  nations — he  who  their  scriptures 
taught  them  was  "  the  mighty  God,  the  everlasting 
Father,  the  Prince  of  Peace" — was  about  to  be 
delivered  into  the  hands  of  wicked  men,  and  to 
suffer  a  most  cruel  and  ignominious  death.  What 
perplexity  and  doubt,  what  grief  and  dismay,  what 
fear  and  horror  must  have  seized  upon  their  minds ! 
Such  was  the  disconsolate  situation  of  the  disciples 
on  the  night  immediately  preceding  the  crucifixion 
of  their  Lord.  It  called  for  all  his  compassion. 
He  was  ready  to  afford  it.  He  bound  up  their 
broken  hearts  ;  and  this,  too,  at  a  time  when  his 
own  soul  was  agonizing  at  the  prospect  of  his 
approaching  sufferings.  Yes,  my  brethren,  he  neg- 
lected his  own  sorrow,  that  he  might  sooth  their's  : 
"  having  loved  his  own,  he  loved  them  unto  the 
end." 

n.  This  brings  me  to  the  second  head  of  my 
discourse,  which  is  to  exhibit  the  various  consola- 
tions that  our  Saviour  afforded  his  disciples.  "  Let 
not  your  heart  be  troubled  :  ye  believe  in  God, 
believe  also  in  me."  Confidence  in  himself — in 
his  power,  his  wisdom  and  his  goodness — even 
that  same  implicit  trust  which  they  reposed  in  God, 
he  proposes  to  them  as  the  only  sure  foundation  of 
peace  to  their  distracted  souls.  To  convince  them 
of  his  title  to  this  confidence,  and  to  encourage 
them  to  its  cordial  and  unreserved  exercise,  he 
gives  them  "  exceeding  great  and  precious  promi- 


108  DISCOURSE  VIII. 

ses,"and  unfolds  to  them  the  nature  of  his  kingdom, 
and  the  design  and  consequences  of  his  death. 
Let  us  attend  to  these  topics  more  particularly. 
He  encourages  them  under  the  prospect  of  per- 
sonal suffering,  by  shewing  them,  that  in  this  they 
will  but  share  the  fate  of  their  Master,  and  "  suffer 
for  righteousness  sake."  "  If  they  have  persecuted 
me,  they  will  also  persecute  you.  If  ye  were  of 
the  world,  the  world  would  love  his  own  ;  but  be- 
cause ye  are  not  of  the  world,  but  I  have  chosen 
you  out  of  the  world,  therefore  the  world  hateth 
you."  "  In  the  world  ye  shall  have  tribulation  : 
but  be  of  good  cheer;  I  have  overcome  the  world." 
Clad,  therefore,  for  the  conflict,  with  the  armour  of 
conscious  rectitude,  they  might  fearlessly  follow, 
even  to  death,  the  great  Captain  of  their  salvation, 
who  was  to  be  made  "  perfect  through  suffering," 
and  to  obtain  a  complete  victory  over  all  his  ene- 
mies— "  spoiling  principalities  and  powers,  making 
a  shew  of  them  openly,  and  triumphing  over  them." 
Fully  able,  therefore,  would  he  be  to  afford  them 
his  continual  protection  and  support.  And  this  he 
promised  them — "  I  will  not  leave  you  comfortless  ; 
I  will  come  to  you."  "  If  a  man  love  me,  he  will 
keep  my  words  ;  and  my  Father  will  love  him.  and 
we  will  come  unto  him  and  make  our  abode  with 
him."  With  God,  therefore,  and  his  Son  occupying 
their  hearts,  truly  the  disciples  had  need  to  fear  no 
evil.  Go  forth,  then,  ye  little  flock  !  "  For  I  am 
persuaded,  that  neither  death,  nor  life,  nor  angels, 
nor  principalities,  nor  powers,  nor  things  present. 


DISCOURSE  VIII.  109 

nor  things  to  come  ;  nor  height,  nor  depth,  nor  any 
other  creature,  shall  be  able  to  separate  you  from  the 
love  of  God,  which  is  in  Christ  Jesus  your  Lord." 
"  Fear  not,  thou  worm  Jacob,  and  ye  men  of  Israel ; 
I  will  keep  thee,  saith  the  Lord,  and  thy  Redeemer, 
the  Holy  One  of  Israel."  "  The  Lord  is  with  you, 
as  a  mighty  terrible  one  ;  therefore  your  persecu- 
tors shall  tremble,  and  they  shall  not  prevail  ;  they 
shall  be  greatly  ashamed,  for  they  shall  not  pros- 
per ;  their  everlasting  confusion  shall  never  be  for- 
gotten." 

Besides,  our  Saviour  taught  his  disciples,  that 
these  very  afflictions  which  they  dreaded  would 
serve  to  purify  them  ;  that  their  trials  would  wean 
their  affections  from  this  world,  and  "  work  out  for 
them  a  far  more  exceeding  and  eternal  weight  of 
glory."  "  I  am  the  true  vine,  and  my  Father  is  the 
husbandman.  Every  branch  in  me  that  bcareth 
not  fruit,  he  taketh  away :  and  every  branch  that 
beareth  fruit,  he  purgeth  it,  that  it  may  bring  forth 
more  fruit." 

Again  ;  Christ  promised  the  Apostles,  that  they 
should  be  invested  with  the  power  of  working  mir- 
acles, even  greater  than  those  which  he  wrought, 
and  that  "  whatsoever  they  should  ask  in  his  name, 
that  would  he  do,  that  the  Father  might  be  glorified 
in  the  Son."  With  these  divine  resources — calcu- 
lated, on  the  one  hand,  to  command  in  some  good 
degree  the  respect  and  dread  of  their  enemies,  and, 
on  the  other,  to  inspire  the  disciples  with  confidence 
in  that  God  who  heareth  prayer,  and  furnishes  grace 


110  DISCOURSE   VIII. 

and  strength  equal  to  the  day  of  trial — they  had 
good  reason  to  banish  all  fear  and  despondency 
from  their  minds. 

Further ;  they  were  assured  by  Christ,  that  after 
his  departure  he  would  send  unto  them,  from  the 
Father,  another  Comforter,  even  the  Holy  Ghost, 
the  Spirit  of  Truth.  This  Divine  Agent,  they  were 
taught,  would  supply  the  bodily  presence  of  their 
Lord.  He  would  testify  of  Christ :  he  would  teach 
them  all  things,  and  bring  all  things  to  their  re- 
membrance. He  would  give  them  "  a  mouth  and 
wisdom,  which  all  their  adversaries  should  not  be 
able  to  gainsay  or  resist."  He  would  fortify  them 
against  the  trials  to  which  they  might  be  exposed. 
He  would  inspire  them  with  hope  and  peace  in 
believing,  and  cheer  them  all  their  way  through 
this  thorny  world,  to  those  peaceful  mansions 
"  where  the  wicked  cease  from  troubling,  and  the 
weary  are  at  rest." 

Again  ;  our  Saviour  took  special  care  to  convince 
the  disciples,  that  his  death  was  voluntary,  and  in 
strict  accordance  with  the  purposes  of  God — and 
to  unfold  to  them,  in  some  degree,  its  design  and 
consequences.  Thus  he  endeavoured  to  do  away, 
in  their  minds,  the  "  offence  of  his  cross."  *'  I 
came  forth  from  the  Father,  and  am  come  into  the 
world  :  again  I  leave  the  world,  and  go  to  the 
Father."  "  Truly  the  Son  of  man  goeth  as  it  was 
determined."  "  Greater  love  hath  no  man  than 
this,  that  a  man  lay  down  his  life  for  his  friends." 
<'  Nevertheless,  I  tell  you  the  truth  ;  it  is  expedient 


DISCOURSE   VIII.  Ill 

for  you  that  I  go  away."  "  In  my  Father's  house 
are  many  mansions  :  if  it  were  not  so,  I  would  have 
told  you.  I  go  to  prepare  a  place  for  you  :  and  if 
I  go  and  prepare  a  place  for  you,  I  will  come  again 
and  receive  you  unto  myself;  that  where  I  am, 
there  ye  may  be  also."  "  Because  I  live,  ye  shall 
live  also." 

Thus  did  he  with  the  most  assiduous  condescen- 
sion, dispel  the  perplexity  of  their  minds.  Thus 
did  he  pierce  the  cloud  of  portentous  obscurity 
which  overshaded  the  mount  of  crucifixion,  and 
through  its  parted  gloom  reveal  to  the  eye  of  Faith 
the  bright  regions  of  immortal  bliss. 

Such  were  the  consolations  which  our  Saviour 
afforded  his  disciples  in  the  hour  of  anguish.  Yes, 
said  he,  with  lips  breathing  comfort  most  tender 
and  soothing — "  These  things  I  have  spoken  unto 
you,  that  in  me  ye  might  have  peace.  In  the  world 
ye  shall  have  tribulation  :  but  be  of  good  cheer ;  I 
have  overcome  the  world."  "  Peace  I  leave  with 
you — my  peace  I  give  unto  you  ;  not  as  the  world 
giveth,  give  I  unto  you.  Let  not  your  heart  be 
troubled,  neither  let  it  be  afraid." 

Thus,  my  Christian  brethren,  I  have  exhibited 
to  you,  though  in  a  very  imperfect  manner,  a  most 
endearing  trait  of  our  Saviour's  character,  which 
shone  forth  so  conspicuously  on  the  night  imme 
diately  preceding  his  crucifixion.  You  have  seen 
pourtrayed  the  affectionate  regard  of  Christ  for  his 
disciples  in  the  cheering  nature  of  the  consolations 
which  he  afforded  them.     Mark,  I  pray  you,  these 


112  DISCOURSE   VIII. 

things.  "  Set  your  hearts  unto  all  the  words  which 
I  testify  among  you  this  day :  for  it  is  not  a  vain 
thing  for  you,  because  it  is  your  life."  This  com- 
passionate Saviour  still  lives.  "  Ye  have  a  great 
High  Priest  that  is  passed  into  the  heavens — Jesus 
the  Son  of  God."  "  He  can  be  touched  with  the 
feeling  of  your  infirmities :  for  he  was  in  all  points 
tempted  like  as  ye  are,  yet  without  sin."  "  He  is 
able  to  save  them  to  the  uttermost  that  come  unto 
God  by  him,  seeing  he  ever  liveth  to  make  inter- 
cession for  them."  Never,  then,  let  your  heart  be 
troubled,  neither  let  it  be  afraid.  Never  : — not 
under  the  pressure  of  your  past  guilt :  "  Christ  hath 
redeemed  you  to  God  by  his  blood  :" — not  when 
beset  with  temptation  :  "  he  is  able  to  succour  them 
that  are  tempted  :" — not  when  called  to  great  trials 
of  affliction  :  rejoice  the  rather,  "  inasmuch  as  ye 
are  partakers  of  Christ's  sufferings;  that  when  his 
glory  shall  be  revealed,  ye  may  be  glad  also  with 
exceeding  joy  :" — not  on  the  bed  of  death  :  he 
"  became  obedient  unto  death,  even  the  death  of 
the  cross  ;"  that  "  he  might  destroy  him  that  had 
the  power  of  death  ;  that  is,  the  devil ;  and  deliver 
them,  who,  through  fear  of  death,  were  all  their 
life-time  subject  to  bondage."  When  you  pass 
through  the  last  scene  of  suffering,  fear  no  evil. — 
"  The  Lord  shall  be  with  you,  his  rod  and  his  staff 
shall  comfort  you."  The  hope  of  soon  being  with 
Christ,  and  of  seeing  him  as  he  is,  shall  be  to  you 
"  as  an  anchor  to  the  soul,  both  sure  and  stedfast." 
"  Never,  then,  let  your  heart  be  troubled,  neither 


DISCOURSE  VIII.  113 

let  it  be  afraid ;"  "  for  all  things  are  yours :  wheth- 
er life  or  death,  or  things  present  or  things  to  come  : 
all  are  yours  ;  and  ye  are  Christ's  ;  and  Christ  is 
God's." 

Such,  my  brethren,  are  the  strong  consolations 
which  the  Saviour  now  affords  to  all  who  put  their 
trust  in  him.  And  does  he  afford  them,  as  he  once 
did,  to  fortify  his  disciples  against  insult  and  perse- 
cution— against  imprisonment  and  death  ?  Are  they 
now  necessarv  to  cheer  the  heart  of  the  Christian  at 
midnight,  in  his  dungeon,  that  he  may  sing  praises 
to  his  God  ;  to  make  serene  the  soul  of  the  martyr, 
that,  when  stoned  to  death,  he  may  calmly  resign 
his  spirit  to  Jesus,  and  pray  for  his  very  murderers  r 

No,  my  brethren  :  "  the  lines  have  fallen  to  us  in 
pleasant  places  ;  we  enjoy  a  goodly  heritage."  Our 
religion  has  not  now  to  dread  the  dungeon  or  the 
stake.  The  little  Galilean  band  has  become  a 
mighty  people.  Christianity  is  honourable  in  the 
fiarth.  Its  present  triumphs  are  astonishing.  It  has 
swayed  momentous  decisions,  regarding  its  dearest 
interests,  in  the  legislative  halls  of  the  most  power- 
ful European  nation.  "  Kings  have  become  its 
nursing-fathers,  and  queens  its  nursing-mothers." — 
The  day  is  already  dawning  when  Jesus  shall  take 
to  himself  his  great  power ;  "  and  the  kingdom,  and 
dominion,  and  the  greatness  of  the  kingdom,  under 
the  whole  heaven,  shall  be  given  to  the  people  of 
the  saints  of  the  Most  High." 

Few  and  insignificant,  then,  my  brethren,  are 
your  trials  when  compared  with  those  of  the  Apos- 

15 


114  DISCOURSE  viii. 

ties.  And  yet  you  have  consolations  strong  as 
their's.  Who  hath  thus  made  you  to  differ  ?  Who 
is  it  that  thus  requires,  as  the  test  of  your  obedienOe, 
not  that  you  should  lay  down  your  life  for  his  sake, 
but  that  you  cherish  his  graces  in  your  hearts  ;  that 
you  adorn  his  doctrines  by  your  life  ;  that  you  keep 
yourselves  "  unspotted  from  the  world ;"  that  you 
act  with  faithful  and  zealous  industry  in  dispensing 
the  benefits  of  his  Gospel  to  "  all  who  are  ready  to 
perish" — to  your  families,  your  friends,  your  neigh- 
bours, your  country,  and  the  world  ?  Who  calls  you 
to  this  delightful  service  ?  Who  promises  you,  as 
the  reward  of  it,  "  a  crown  of  glory  that  fadeth  not 
away  ?"  Who  has  provided  for  you,  in  all  the  trials 
and  difficulties  you  may  have  to  encounter,  the 
most  abundant  consolation  and  support  ?  It  is  Jesus 
Christ — still  the  affectionate  Saviour — still  loving 
his  own  even  unto  the  end.  To  him,  then,  render 
the  entire  homage  of  your  hearts.  Let  your  obedi- 
ence to  his  precepts,  and  your  attachment  to  his 
cause,  be  the  proof  of  your  love  and  gratitude.  So 
shall  he  guide  you  safely  through  the  pilgrimage  of 
this  world,  to  the  holy  city  above.  There  shall  he 
"  feed  you,  and  shall  lead  you  unto  the  living  foun- 
tains of  waters,  and  God  shall  wipe  away  all  tears 
from  your  eyes." 


^^jjjjpJJ^'^'discourse  IX. 

coLoss.  iii.  23. 


^nc?  whatsoever  ye  doj  do  it  hea/rtily  as  to  the  Lord, 
and  not  unto  men. 

A  VERY  considerable  restraint  is  imposed  upon 
the  conduct  of  men  by  a  regard  to  their  own  safety 
and  convenience  in  this  world.  Not  a  few  feel  with- 
in their  breasts  the  ragings  of  lust,  envy,  avarice, 
ambition,  malice,  revenge,  or  rapine ;  and  would 
delight  to  gratify  these  passions  in  their  full  scope, 
were  they  not  deterred  from  it  by  the  dread  of  lo- 
sing property,  reputation,  or  life.  Some  who  are 
called  by  the  world  "  very  good  and  very  honest 
men ;"  who  are  kind,  industrious,  benevolent,  and 
honourable  ;  who  pass  gently  through  life,  enjoying 
a  full  share  of  respect  and  confidence ;  even  some 
of  these  are  all  the  while  playing  a  part — mere  hyp- 
ocrites, who  fear  not  God,  nor  regard  man,  except 
so  far  as  is  agreeable  to  their  own  private  interest. 

Nay,  my  hearers  !  this  sad  degeneracy  of  human 
nature  does  not  stop  here  ;  for  it  is  found  even 
among  Christians  :  and  the  most  pious  are  some- 
times actuated  by  motives  which  they  would  blush 


lit)  DISCOURSE  IX. 

to  acknowledge  before  llie  world.     So  true  it  is, 
that  all  morality  is  defective  without  piety  toward 
God  ;  and  that  a  fair  external  decorum  may  exist, 
as  the  Pharisaical  righteousness  of  old,  beautiful 
perhaps  to  the  eye,  but,  like  a  whited  sepulchre, 
concealing  a  mass  of  death  and  putrefaction.     The 
fact  is,  there  is  no  right  conduct ;  none  that  is  ac- 
ceptable in  the  sight  of  God  ;  none  that  is  worthy 
of  our  confidence  and  love,  but  what  proceeds  from 
a  heart  renewed  and  sanctified  by  the  Holy  Spirit. 
And  so  long  as  we  direct  our  intercourse  among  our 
fellow- men  merely  by  what  are  called  the  rules  of 
common  honesty  and  morality  ;  so  long  as  we  keep 
out  of  view  our  allegiance  to  the  dread  Sovereign  of 
the  universe,  in  the  most    minute  concerns  and 
duties  of  life  ;  so  long,  in  fine,  as  we  remain  unre- 
newed in  the  temper  of  our  minds,  and  neglect  to 
act  from  a  principle  of  love  to  God,  and  to  the 
souls  of  those  around  us  ;  so  long,  let  our  external 
deportment  be  what  it  may,  we  are  building  our 
hopes  of  safety  upon  the  sand,  and  have  reason  to 
fear  lest  we  meet  with  final  and  irremediable  des- 
truction.    These  solemn  truths  are   every   where 
inculcated  in  Scripture  ;  but  in  no  part  of  it  more 
explicitly  and  forcibly  than  in  our  text  :  "  What- 
soever ye  do,  do  it  heartily  as  to  the  Lord,  and  not 
unto  men."     While  we  attempt  to  discover  the  true 
import  of  this  command,  may  the  Spirit  of  Truth 
enable  us  to  examine  ourselves  most  faithfully,  to 
see  whether  we  do  indeed  recognise  its  authority, 
and  conform  our  conduct  to  its  holy  requisitions  I 


DISCOURSE  IX.  117 

1  propose  to  consider  very  briefly,  1st  the  circum- 
stances under  which  the  words  of  the  text  were 
written,  and  the  character  of  those  to  whom  they 
were  addressed  :  2dly,  to  examine  the  nature  of  the 
command  which  they  contain  ;  and  3dly,  The  ex- 
tent of  this  command. 

I.  Let  us  consider  the  circumstances  under  which 
the  text  was  written,  and  the  character  of  those  to 
whom  it  was  addressed. — St.  Paul  was  visited,  near 
the  close  of  his  first  confinement  at  Rome,  by 
Ephaphras,  a  member  of  the  church  planted  at 
Colosse.  From  him  the  Apostle  learned  the  condi- 
tion of  the  Christians  in  that  large  and  flourishing 
city.  They  had,  most  probably,  received  the  rudi- 
ments of  the  religion  of  Jesus  from  Paul  himself, 
and  were  converted  by  his  preaching,  to  the  faith. 
He  felt,  no  doubt,  a  lively  interest  in  their  welfare. 
He  saw  them  like  a  handful  of  corn  upon  the  top  of 
the  mountains  ;  a  weak  and  defenceless  band  in 
the  midst  of  a  vast  pagan  people.  To  animate  and 
encourage  them  in  their  Christian  course,  and  to 
guard  them  against  falling  into  error  and  temptation, 
he  sends  them  the  Epistle  from  which  the  text  is 
taken.  In  drawing  it  to  a  close,  he  is  mindful  to 
enjoin  upon  them  the  importance  of  a  strict  atten- 
tion to  all  the  duties  which  they  owed  to  their  fel- 
low-men :  for  he  well  knew  that  the  religion 
which  he  taught  was  a  religion  of  kindness  and 
love,  serving  not  only  to  prepare  men  for  the  future 
world  :  but  also  in  this,    enablins:  them  to  adorn 


118  DISCOURSE    IX. 

their  several  stations  and  conditions  in  life  with  the 
graces  of  an  honest,  upright,  and  benevolent  de- 
meanour. In  this  advice  he  did  not  overlook  the 
lowest  of  his  fellow  Christians.  "  Servants,"  says 
he,  "  obey  in  all  things  your  masters  according  to 
the  flesh  ;  not  with  eye-service,  as  men  pleas- 
ers,  but  in  singleness  of  heart,  fearing  God :  and 
whatsoever  ye  do,  do  it  heartily  as  to  the  Lord,  and 
not  unto  men,  knowing  that  of  the  Lord  ye  shall 
receive  the  reward  of  the  inheritance  ;  for  ye  serve 
the  Lord  Christ."  The  persons  thus  addressed  were 
slaves  ;  subject,  no  doubt,  some  of  them  to  the 
tyranny  of  austere  and  cruel  masters.  Their  occu- 
pation was  of  the  most  servile  kind,  yet  the  Apostle 
is  careful  to  teach  them,  that  it  is  not  enough  to  reg- 
ulate their  conduct  by  the  common  rules  of  honesty 
and  prudence.  Whatsoever  they  do  they  must  do 
it  heartily,  as  to  the  Lord,  and  not  unto  men. 

II.  I  proceed  to  examine  the  nature  of  the  com- 
mand in  our  text. 

In  order  the  better  to  understand  its  true  import, 
let  us  consider,  first,  what  it  forbids  ;  and,  secondly, 
what  it  enjoins. 

It  forbids  us  in  general  to  do  any  thing  as  unto 
men  ;  that  is,  to  act  under  any  circumstances,  with 
a  mere  regard  to  any  influence  of  our  fellow-men 
upon  our  safety  or  happiness.  They  can  aff'ect  our 
temporal  welfare  in  a  thousand  diff'erent  ways  : 
they  can  aid  us  by  their  friendship :  they  can  injure 
us  by  their  hatred  :  they  can  build  up  our  worldly 


DISCOURSE    IX.  119 

fortune  by  all  the  arts  of  patronage  and  support  : 
they  can  load  us  with  caresses  in  private  life,  and 
crown  our  reputation  with  honour.  They  can  tram- 
ple us  also  under  foot,  and  can  consign  us  to  poverty 
and  shame.  How  hard  is  it,  my  brethren,  to  resist 
such  mighty  influences  ;  to  rise  superior  to  the  fear 
or  favour  of  man  ;  to  acquire  that  Christian  heroism 
and  independence  of  character  which  will  enable 
us  to  abandon,  as  mercenary  and  sinful,  all  motives 
of  conduct  terminating  in  a  mere  regard  to  our 
earthly  comfort  and  security  ! 

But  let  us  consider,  a  little  more  particularly, 
what  these  motives  are  which  our  text  forbids. 

1.  It  forbids,  as  a  sinful  motive  of  conduct,  a 
regard  to  mere  reciprocity  of  interest. — One  act  of 
kindness,  according  to  the  maxims  of  the  world, 
deserves  a  return  of  favour.  What  think  you,  my 
brethren,  is  the  extent  of  this  principle  ?  How  many 
make  it  their  sole  rule  of  intercourse  with  their  fel- 
low-men !  How  few  are  free  from  its  influence  I 
How  many  kind  words  and  actions,  adorned  with  the 
shew  of  disinterested  love  and  affection,  are  dealt 
out,  like  the  goods  of  traffic,  on  the  mere  score  of 
barter !  An  equivalent  must  be  paid  for  them^ — 
— good  measure  too,  pressed  down,  and  shaken  to- 
gether, and  running  over. 

But  how  different  a  lesson  of  conduct  did  our 
Saviour  enjoin  upon  his  followers  !  Hear  his  own 
words — "  Give  to  him  that  asketh  thee  ;  and  from 
him  that  would  borrow  of  thee,  turn  not  thou  away. 
Ye  have  heard  that  it  hath  been  said.  Thou  shalt 


120 


DISCOURSE    IX. 


love  thy  neighbour,  and  hate  thine  enemy :  but  I 
say  unto  you,  Love  your  enemies;  bless  them  that 
curse  you ;  do  good  to  them  that  hate  you,  and 
pray  for  them  which  despitefully  use  you  and  per- 
secute you  ;  that  ye  may  be  the  children  of  your 
Father  which  is  in  heaven  :  for  he  maketh  his  sun 
to  rise  on  the  evil  and  on  the  good,  and  sendeth  rain 
on  the  just  and  on  the  unjust.  For  if  ye  love  them 
which  love  you,  what  reward  have  ye  ?  Do  not 
even  the  publicans  the  same  ?  And  if  ye  salute 
your  brethren  only,  what  do  ye  more  than  others  ? 
Do  not  even  the  publicans  so  ?  Be  ye  therefore 
perfect,  even  as  your  Father  which  is  in  heaven  is 
perfect." 

2.  Our  text  forbids,  as  a  sinful  motive  of  action, 
a  mere  regard  to  the  reputation  which  our  good 
conduct  may  procure  us  in  the  world. — There  is  a 
homage  which  vice  pays  to  virtue.  There  is  a  fore- 
sight which  calculates,  on  the  mere  principles  of 
loss  and  gain,  that  apparent  honesty  is  the  best  pol- 
icy. There  is  a  prudence  which  is  wise  enough  to 
cover  the  vilest  passions  of  the  breast  with  the  sem- 
blance of  virtue.  There  is  a  vanity  which  delights 
in  the  esteem  of  the  good,  and  is  willing  to  enjoy 
the  reputation  of  moral  worth,  by  preserving  a  fair 
outside.  Indeed,  it  is  to  be  feared,  that  many  of 
those  whom  we  call  moral  men — nay,  that  some 
who  are  deemed  pious — maintain  such  appearances 
simply  from  a  regard  to  their  character.  They 
know  that  public  opinion  is  in  favour  of  an  honest 
and  Christian  demeanour:   and  they  keep  within 


DISCOURSE    1\.  121 

the  bounds  of  decency,  or  they  affect  activity  in  do- 
ing good,  from  a  simple  regard  to  their  own  private 
interest,  and  to  enjoy  the  honour  with  which  virtue 
is  always  adorned  among  the  wise  and  good. 

But  here,  again,  listen  to  the  words  of  our  Saviour : 
the  precept  was  given  in  reference  to  a  particular 
class  of  external  duties,  but  its  spirit  applies  equally 
to  all.  "  Take  heed,  that  ye  do  not  your  alms 
before  men,  to  be  seen  of  them  ;  otherwise  ye  have 
no  reward  of  your  Father  which  is  in  heaven." 

3.  Our  text  forbids,  as  a  sinful  motive  of  conduct, 
a  mere  regard  to  any  evil  which  our  fellow-men 
may  inflict  upon  us. — The  dread  of  human  laws 
imposes  no  inconsiderable  restraint  upon  the  most 
abandoned.  The  jail  and  the  gibbet  are  arrayed 
with  terrors,  which  it  is  hard  for  those  who  are  in- 
fluenced by  no  principle  of  honesty  or  honor  to 
resist.  But,  alas  !  it  is  not  only  among  the  dregs 
of  human  society  that  we  find  men  governed  by 
this  servile  spirit  of  fear  :  its  operations  are  more 
extensive  than  one  would  at  first  imagine.  The 
dread  of  shame  or  disgrace  is  felt  by  all  ranks  of 
men,  and  produces  no  inconsiderable  share  of  that 
external  decorum  which  we  observe  in  the  world. 
In  proof  of  this,  let  us  look,  my  hearers,  into  our  own 
hearts.  How  often  do  we  ask  ourselves  the  question 
— "  What  will  be  thought  and  said  of  this  or  that 
course  of  conduct  ?  Conscience  and  duty  impel 
me  to  it ;  but  if  I  pursue  it,  shall  I  not  be  injured 
in  my  property,  reputation,  or  life  ?"  On  the  other 
hand,  how  often  does  inclination  prompt  to  sin, 

16 


122  DISCOURSE  lA. 

while  nothing  deters  from  the  commission  of  it  but 
the  fear  of  man  !  "  Public  opinion  will  in  this  be 
against  me  :  on  the  whole,  I  shall  lose  even  in  my 
worldly  interest  by  yielding  to  the  suggestions  of 
my  sinful  heart.  I  will  choose  the  least  of  two 
evils,  and  abstain  from  the  appearance  of  crime, 
that  J  may  avoid  disgrace  or  punishment."  Such 
motives,  whatever  shape  they  may  assume,  howev- 
er subtle  and  refined  may  be  their  workings  in  the 
human  breast,  are  denounced  in  our  text  as  unwor- 
thy and  sinful.  Nor  is  the  conduct  that  proceeds 
from  them  at  all  acceptable  in  the  sight  of  God, 
how  much  soever  it  may  appear  like  obedience  to 
his  will. 

I  have  thus  considered  three  classes  of  motives 
which  are  forbidden  in  our  text — a  mere  regard  to 
reciprocity  of  interest,  to  the  reputation  of  good 
conduct  in  the  world,  or  to  any  evil  which  our  fel- 
low-men may  inflict  upon  us. 

Let  us  now  consider  what  the  text  enjoins  as  the 
only  proper  motive  of  conduct :  "  Whatsoever  ye 
do,  do  it  heartily  as  to  the  Lord." — It  cannot  be 
denied  that  God,  as  our  Creator,  our  preserver,  our 
constant  Benefactor,  and  our  rightful  Sovereign,  has 
a  claim  upon  our  perpetual  allegiance  and  service. 
We  are  his  property,  and  shall  he  not  do  what  he 
pleases  with  his  own  ?  We  are  his  children,  and 
shall  we  not  render  him  a  filial  respect  and  obedi- 
ence ?  W^e  are  his  subjects,  and  shall  we  not  sub- 
mit to  the  wholesome  laws  of  his  empire  ?  Now 
he  requires  us  to  love  him  with  our  whole  soul 


DISCOURSE    IX.  123 

and  strength  and  mind,  and  that  whether  we  eat  or 
drink,  or  whatever  we  do,  we  should  do  all  to  his 
glory.  It  is  true,  we  cannot  be  constantly  engaged 
in  immediate  acts  of  devotion  to  God.  Our  pres- 
ent state  of  being  does  not  permit  this,  nor  is  it 
required  by  our  holy  religion.  We  have  much  to 
do  with  our  fellow-men  in  the  various  relations  of 
life.  We  must  have  food  and  raiment.  Domestic 
cares  devolve  upon  the  father  of  a  family,  and  civil 
duties  upon  the  magistrates  and  rulers  of  the  land. 
But  our  text  teaches,  that  all  these  pursuits  must 
be  sanctified  by  a  spirit  of  love  to  God,  and  of 
obedience  to  his  will ;  because,  by  thus  perfor- 
ming the  duties  of  life,  we  keep  constantly  in 
view  our  allegiance  to  our  Maker  and  his  do- 
minion over  us  :  because,  by  thus  performing 
them,  we  imitate  the  example  of  Him  who  is  set 
forth  as  a  pattern  to  all  believers,  and  whose  chief 
object  was  to  do  the  will  of  him  that  sent  him ; 
because,  by  thus  performing  them,  we  are  volunta- 
rily and  cheerfully  subservient,  in  some  humble 
degree,  to  the  wise  designs  of  Providence,  in  rela- 
tion to  the  government  and  economy  of  this  world  ; 
because,  by  thus  performing  them,  we  purify  and 
ennoble  every  motive  of  conduct,  are  guarded 
against  what  is  vile  and  selfish  and  sinful,  and  be- 
come meet  for  that  future  world  of  bliss,  the  delight 
of  whose  inhabitants  is  to  do  the  will  of  God  ;  in 
fine,  because  by  thus  performing  the  duties  of  life, 
we  let  our  light  so  shine  beforo  men,  that  others, 


124  DISCOURSE  IX. 

seeing  our  good  works,  may  glorify  our  Father  who 
is  in  heaven.  Thus  to  act  is  to  do  all  things  hear- 
tily as  to  the  Lord. 

III.  Let  us  consider,  thirdly,  the  extent  of  the 
command  in  our  text  :  "  Whatsoever  ye  do,  do  it 
heartily  as  to  the  Lord,  and   not  unto  men." — 
Most  men  are  willing  to  acknowledge  a  general 
obligation   of   obedience   to    the   will   of  God. — 
They  professedly  recognize  him  as  the  Sovereign 
of  the  Universe  ;    as  the  Controller,  by  his  provi- 
dence, of  this  lower   world  •,    as  the  final  Judge 
of  their  conduct  ;  and  as  that  Being  whom  they 
ought,   in    some    way  or  other,   to  serve.      But, 
alas !    they    honour   him    with   their    lips,   while 
their  hearts  are  far  from   him.     Proclaim  in  their 
hearing  the  injunction  of  Scripture,  "  Whether  ye 
eat  or  drink,  or  whatever  ye  do,  do  all  to  the  glory 
of  God,"  and  they  call  it  a  hard  saying,  and  com- 
plain of  its  Author  as  an  austere  master.      But 
surely,  if  God  has  a  right  to  any  of  our  services,  he 
has  a  right  to  them  all.     If  we  are  bound  to  act  from 
a   principle   of  love  and  obedience  to  him  in  the 
more  important  concerns  of  life,  we   are  equally 
bound  to  do  so  in  those  of  less  moment.     The  com 
mand  of  the  text,  therefore,  applies  to  every  event 
and  circumstance  of  our  lives.     In  all,  in  each  of 
these  events,  however  minute  and  trifling,  we  are 
required  to  act,  either  with  a  direct  reference  to 
God,  enabling  us  to  realize  his  immediate  presence. 


DISCOURSE    IX.  125 

his  lawful  authority  over  us,  and  the  constant  claim 
which  he  has  to  our  cheerful  and  grateful  obedience ; 
or,  at  least,  with  a  prevailing  temper  of  mind  to 
exhibit  and  prove  the  existence  of  such  principles 
in  the  breast. 

Having  thus  attempted  to  unfold  the  meaning  of 
the  text,  let  us  attend  to  a  few  reflections  by  way 
of  improvement. 

In  the  first  place,  let  no  one  complain  of  the  in- 
junction of  our  text,  that  it  is  too  austere,  that  it 
lays  too  great  a  restraint  on  human  motives  and 
conduct,  that  an  obedience  to  it  would  rob  this  life 
of  all  interest  and  importance,  and  that  its  strictness 
makes  no  allowance  for  the  frailties  and  imperfec- 
tions of  our  nature.  I  say,  let  no  one  thus  complain 
who  considers  the  condition  of  those  persons,  to 
whom  the  command — "  Whatsoever  ye  do,  do  it 
heartily  as  to  the  Lord,  and  not  unto  men" — was 
originally  addressed.  Think  of  the  slaves  at  Co- 
losse — poor,  degraded,  abject — deprived  of  what  we 
deem  the  greatest  of  all  earthly  blessings,  Liberty — 
condemned  to  a  perpetual,  irksome  bondage — and 
subject,  no  doubt,  some  of  them,  to  the  iron  rule  of 
a  cruel  master.  They  are  taught  by  the  Apostle, 
that  it  is  not  enough  to  regulate  their  conduct  by 
the  wary  principles  of  mere  prudence  ;  that  some- 
thing more  is  necessary  than  common  morality  and 
honesty ;  that  God  requires  of  them,  because  they 
are  his  servants,  a  strict  obedience  to  their  earthly 


o 


126 


DISCOURSE  IX. 


masters,  and  a  performance  of  whatever  Ihey  do, 
however  irksome  or  servile,  from  a  principle  of  love 
to  God  and  conformity  to  his  will. 

Now  was  all  this  required  of  the  poor  slaves  at 
Colosse,  and  shall  we  hope  to  excuse  ourselves  from 
this  injunction  ; — we  who  enjoy  so  many  privileges  ; 
we  who  breathe  the  air  of  freedom,  who  taste  the 
comforts  of  domestic  and  social  life,  who  have  ac- 
cess to  a  thousand  sources  of  enjoyment,  and  of 
intellectual  and  religious  improvement  ?  Alas ! 
such  is  the  depravity  of  man,  if  God  load  him  with 
kindness,  he  becomes  the  more  ungrateful,  and 
complains  of  that  as  a  hard  service  which  requires 
of  him  to  act  from  a  principle  of  love  and  obedience 
to  his  greatest  Benefactor.  But  this  service  is  not 
a  hard  one.  My  brethren,  let  us  appeal  to  our  own 
consciences.  Which  is  the  hardest  service  ?  to 
serve  God  or  Mammon  ? — to  do  whatever  we  do, 
as  unto  men  ;  to  act  from  a  regard  to  the  short- 
lived influence  of  our  fellow-men  upon  our  safety  or 
happiness ;  to  seek  the  gratification  of  low  and  sen- 
sual appetites,  the  acquisition  of  perishable  riches, 
or  the  enjoyment  of  a  reputation  which  in  a  few 
years  will  sleep  with  our  dust  in  the  tomb  ? — or  to 
live  as  becomes  rational  and  immortal  beings;  to 
love  and  serve  in  all  our  conduct  that  infinite  Spirit 
who  sheds  down,  even  in  this  world,  upon  the  meek 
and  lowly  followers  of  his  Son,  a  peace  which  pas- 
seth  understanding,  and  who  opens  to  their  view 
beyond  the  grave  the  prospect  of  perfect  and  unfa- 


DISCOURSE  rx.  127 

ding  bliss  ?  I  repeat  it  ;  let  conscience  answer 
whether  it  is  indeed  a  hard  service  to  do  all  things 
heartily  as  to  the  Lord. 

In  the  second  place,  The  subject  holds  forth  an 
awful  admonition  to  such  as  hope  finally  to  be  ac- 
cepted of  Godj  because  they  have  in  this  life  never 
swerved  from  the  strictest  principles  of  an  honest 
and  decent  morality.  How  many,  it  is  to  be  feared, 
go  down  to  Ihe  grave  relying  on  this  broken  reed 
for  support !  If  such  be  the  case  of  any  of  you,  my 
hearers,  I  pray  you,  compare  your  motives  of  con- 
duct with  the  command  of  the  text :  "  Whatsoever 
ye  do,  do  it  heartily,  as  to  the  Lord,  and  not  unto 
men."  The  nature  and  extent  of  this  precept  has 
been  explained,  and  its  authority  and  reasonable- 
ness established.  It  has  been  given  us  as  a  rule  of 
conduct  by  that  holy  and  dread  Being,  at  whose  bar 
we  must  all  one  day  appear,  to  render  an  account  of 
the  deeds  done  in  the  body.  Have  we  complied,  do 
we  comply,  with  its  reasonable  injunctions  ?  If  not, 
where  shall  we  look  for  safety  ?  To  what  covert 
shall  we  resort  from  the  storm  of  Divine  Justice,  in 
that  day  of  awful  retribution,  when  "  the  heavens 
being  on  fire  shall  be  dissolved,  and  the  elements 
shall  melt  with  fervent  heat ;"  when  "  the  Son  of 
man  shall  come  in  his  glory,  and  all  the  holy  angels 
with  him  ;  when  he  shall  sit  on  the  throne  of  his 
glory,  and  before  him  shall  be  gathered  all  nations : 
and  he  shall  separate  them  one  from  another,  as  a 
shepherd  divideth  his  sheep  from  the  goats  ?"  What, 


128  DISCOURSE   IX. 

then,  will  be  our  condition  ;  what  will  be  our  plea, 
when  the  books  are  opened,  and  judgment  passed 
upon  all  according  to  their  works  ?  Shall  we  dare 
to  plead  a  strict  obedience  to  that  Law  of  God, 
which  commands  us,  in  the  words  of  the  text,  "  to 
do  whatsoever  we  do  heartily,  as  to  the  Lord,  and 
not  unto  men  ?"  Or  shall  we  not  have  to  Confess, 
that  much  of  our  conduct,  perhaps  in  some  instan- 
ces all,  has  proceeded  from  a  selfish  and  sinful  re- 
gard to  the  mere  favour  of  man  ?  Where,  then,  will 
be  the  refuge  of  the  mere  moralist ;  of  him  who 
has  neglected  to  love  and  serve  his  God :  of  him 
who,  trusting  in  his  own  righteousness,  has  depised 
that  Saviour  whose  blood  alone  can  redeem  us 
from  the  curse  of  the  law,  and  deliver  us  from  a 
doom  only  as  horrible  as  the  guilt  of  those  who 
deserve  it  ? 

Finally,  Forget  not,  my  Christian  brethren,  the 
slaves  of  Colosse,  nor  the  precept  given  them  by  the 
Apostle.  Compare  your  condition  with  theirs,  and 
let  every  principle  of  gratitude  awaken  your  love 
and  obedience  to  God.  You  are  not  called  to  en- 
dure the  trials  and  sufferings  which  every  where 
awaited  the  primitive  disciples  of  Christ.  Many 
a  thorn  which  made  them  bleed  and  suffer  is  remo- 
ved from  your  path  toward  heaven.  "  I  beseech 
you,  therefore,  brethren,  by  the  mercies  of  God, 
that  ye  present  your  bodies  a  living  sacrifice,  holy, 
acceptable  unto  God,  which  is  your  reasonable  ser- 
vice.    And  be  ye  not  conformed  to  this  world,  but 


DISCOURSE   IX.  129 

be  ye  transformed  by  the  renewing  of  your  mind, 
that  ye  may  prove  what  is  that  good,  and  accepta- 
ble, and  perfect  will  of  God."  And  remember,  for 
your  consolation  and  encouragement,  that  "  of  the 
Lord  ye  shall  receive  the  reward  of  the  inheritance  ; 
for  ye  serve  the  Lord  Christ." 


17 


DISCOURSE  X. 

JOHN   V.  39. 

Search  the  Scriptures ;  for  in  thern  ye  think  ye  have 
eternal  life  :  and  they  are  they  which  testify  of  me. 

This  command  was  originally  given  to  the  Jews 
by  our  Saviour.  His  object  was  to  convince  them 
that  he  was  the  true  Messiah,  by  an  appeal  to  their 
own  sacred  writings.  And  had  this  stubborn  and 
unbelieving  people  obeyed  this  injunction  in  its 
true  import ;  had  they  read  with  candour  what  was 
written  in  their  Scriptures  respecting  Christ ;  had 
they,  in  doing  this,  felt  the  spirit  of  their  monarch 
David,  when  he  prayed,  "  Open  thou  mine  eyes, 
that  I  may  behold  wondrous  things  out  of  thy  law," 
then  would  many  have  been  ready  to  say,  with 
Philip,  "  We  have  found  him  of  whom  Moses,  in 
the  law,  and  the  prophets  did  write ;  Jesus  of  Naz- 
areth the  son  of  Joseph."  Then  would  many  have 
resorted  unto  him  as  the  true  Messiah,  and  believed 
on  him  to  the  saving  of  their  souls.  But,  alas ! 
"  that  people's  heart  was  waxen  gross,  and  their 
eyes  they  had  closed,  lest  at  any  time  they  should 
see  with  their  eyes,  and  hear  with  their  ears,  and 


DISCOURSE   X.  131 

should  understand  with  their  hearts,  and  should  be 
converted."  A  few  were  open  to  conviction  ;  but 
we  have  reason  to  fear  that  most  of  those  who  listen- 
ed to  our  Saviour's  instruction,  and,  perhaps,  of 
those  who  heard  the  solemn  injunction  in  our  text, 
resisted  unto  the  last  the  influence  of  Divine  truth. 
Their  doom  has  been  fixed  by  God  ; — we  will  not 
judge  them.  Let  us,  rather,  my  hearers,  consider 
how  much  greater  light  we  enjoy,  and,  of  course, 
how  much  more  aggravated  will  be  our  condemna- 
tion, if  we  close  our  eyes  against  that  truth  which 
is  able  to  make  us  wise,  through  faith,  unto  salva- 
tion. We  possess  in  our  own  language  the  word 
of  God.  Beside  the  Law  and  the  Prophets,  we 
have  an  additional  Record,  full  of  Divine  instruc- 
tion, and  calculated  to  persuade  every  candid  and 
sober  mind  of  the  truth  and  importance  of  the 
Christian  Religion.  The  evidence,  now,  of  Christ's 
Messiahship,  and  of  the  truth  of  what  he  taught, 
is  overwhelming.  It  beams  from  every  page  of  the 
New  Testament,  and  extorted  the  confession  of  a 
celebrated  infidel,  that  if  Socrates,  one  of  the  most 
irreproachable  of  the  heathen  sages,  died  like  a 
philosopher,  Jesus  Christ  died  like  a  God.  Indeed, 
the  conscience  of  every  one  who  has  been  at  the 
pains  to  peruse  carefully  what  the  Evangelists  have 
recorded  of  our  Saviour,  bears  witness  that  he  was 
Divine,  and  that  he  is  the  only  Refuge  for  our  lost 
and  ruined  world.  Let  us  apply,  then,  to  ourselves 
the  precept  in  our  text,  feeling  that  this  day  Jesus 
Christ,  in  fact,  says  to  each  one  of  us,  "  Search  the 


132  DISCOURSE  X. 

Scriptures  ;  for  in  them  ye  think  ye  have  eternal 
life,  and  they  are  they  which  testify  of  me." 

In  further  directing  your  attention  to  these  words, 
I  propose,  first,  to  consider  the  importance  of  search- 
ing the  Scriptures  ;  and,  secondly,  with  what  spirit 
this  search  should  be  adopted. 

I.  The  importance  of  searching  the  Scriptures  is 
manifest  from  two  considerations.  It  is  the  only 
way  to  acquire  a  correct  knowledge  of  what  con- 
cerns the  welfare  of  our  immortal  souls. — The 
habitual  performance  of  this  duty  is  absolutely  ne- 
cessary to  the  Christian's  growth  in  grace. — Let  us 
notice  each  of  these  particulars. 

1.  Searching  the  Scriptures  is  the  only  way  to 
acquire  a  correct  knowledge  of  what  concerns  our 
immortal  souls. — Think,  for  a  moment,  my  breth- 
ren, of  the  condition  of  those  who  are  destitute  of 
the  word  of  God.  Cast  your  eyes  upon  those  who 
inhabit  the  distant  islands  of  the  sea,  or  roam  in 
the  wilds  of  the  Western  world,  or  dwell  in  the 
pagan  regions  of  the  East.  Select  from  among 
them  the  most  enlightened  of  their  wise  men. 
Place  him  alongside  of  some  little  child  of  this 
congregation,  who  has  been  taught  the  first  elements 
of  the  oracles  of  God.  Let  them  converse  together 
on  moral  and  religious  subjects.  Let  them  speak 
of  that  great  Being  who  made  the  heavens  and  the 
earth,  who  breathed  into  our  nostrils  the  breath  of 
life,  who  is  the  Father  of  our  immortal  spirits,  the 
observer  of  all  our  conduct,  and  at  whose  bar  we 


DISCOURSE  X.  133 

must  one  day  appear  to  give  an  account  for  all  the 
deeds  which  we  have  done  here  in  the  body. 
Which  of  the  two,  think  you,  would  speak  most 
worthily  and  correctly  of  God  ?  The  pagan  philos- 
opher would  have  reason  to  blush  at  his  ignorance, 
and  to  acknowledge  himself  capable  of  being  taught 
the  most  sublime  and  important  truths,  even  "  out 
of  the  mouth  of  babes  and  sucklings." — My  breth- 
ren, we  should  be  as  ignorant  as  the  Pagan,  had 
we  never  listened  to  the  instructions  of  the  Bible. 
Our  minds,  like  his,  would  be  covered  with  gross 
darkness  in  regard  to  all  moral  subjects.  Do 
you  require  proof  of  this  ?  It  is  furnished  by  every 
page  of  history  ;  and  by  all  we  know  of  the  religious 
knowledge  of  the  wisest  nations  of  heathen  antiqui- 
ty. They  who  have  carefully  read  the  most  inge- 
nious writings  of  pagan  philosophy  will  assure  you, 
that  their  notions  of  God,  of  virtue,  and  of  a  future 
state,  are  miserably  low  and  erroneous.  True, 
they  had  some  glimmerings  of  the  truth  ;  but  these 
were  few  and  feeble,  and  all  of  them  were  reflected 
from  the  Jewish  Scriptures,  or  from  the  instructions 
given  by  God  to  the  patriarchs  of  old,  and  transmit- 
ted through  tradition. 

But  we  need  not  resort  to  the  experience  of  ages 
to  establish  the  position  that  our  knowledge  of 
Divine  truth  must  be  derived  from  the  word  of 
God.  Let  us  examine  our  own  minds.  Whence 
did  we  derive  our  acquaintance  with  religious  truth .'' 
Surely  it  was  not  !)orn  with  us.     We  have  acquired 


134  DISCOURSE   X. 

it  according  as  our  mental  powei-s  have  gradually 
strengthened  and  become  capable  of  receiving  it. 
Did  we,  then,  originate  it  by  our  own  powers  of 
thought  ?  How,  for  instance,  did  we  obtain  the 
knowledge  of  a  God  ?  By  considering  without  any 
instruction  the  works  of  his  hands  which  surround 
us  ?  Did  these  lead  our  minds  to  the  great  Maker  of 
all  things  with  no  help  from  others,  from  our  parents 
and  instructors  ?  Alas  !  so  far  from  seeing  God  in 
the  various  displays  of  his  goodness  in  the  heavens 
and  in  the  earth,  how  did  our  youthful  minds  start 
back  from  this  serious  subject  when  it  was  proposed 
to  us  ;  and  how  difficult  was  it,  after  all,  to  teach 
us  to  form  any  just  conception  of  the  great  Jehovah  1 
No,  my  brethren  ;  if  we  look  back  upon  the  history 
of  our  own  minds,  we  shall  see  that  we  are  indebted 
to  instruction  for  all  that  we  know  of  God  and  a 
future  state,  and  that  this  instruction  was  grounded 
upon  the  holy  word  of  God.  If,  then,  to  know  that 
dread  Being,  whose  law  denounces  the  most  severe 
penalty  against  us,  because  we  are  sinners  ;  if  to 
learn  the  real  state  of  our  moral  condition,  and  on 
what  our  eternal  safety  depends  ;  if  to  hear  of  that 
Divine  Saviour  who  poured  out  his  blood  on  the 
Cross,  that  he  might  save  all  who  put  their  trust  in 
him  ;  if  to  be  taught  that  there  is  a  Holy  Spirit, 
whose  influences  can  change  our  corrupt  and  rebel- 
lious hearts,  and  prepare  us  for  a  world  of  purity 
and  peace  ;  if  to  have  set  before  us  the  awful  real- 
ities of  death,  judgment  and  eternity  ; — if  these  arc 


DISCOURSE  X.  135 

solemn  and  momentous  truths,  in  which  we  are  all 
most  deeply  interested,  then  it  is  important  to 
search  the  sacred  Scriptures  in  which  they  are 
contained  ;  and,  if  we  neglect  to  do  this,  we  rush 
blindfold  to  perdition. 

2.  The  habitual  reading  of  the  sacred  Scriptures 
is  absolutely  necessary  to  the  Christian's  growth  in 
grace. — This  is  evident,  first,  from  the  nature  of  re- 
generation.    The  Holy  Spirit  is  indeed  the  propel 
and  efficient  cause  of  this  great  moral  change  in  the 
hearts  of  sinners.     But  he  acts  through  the  instru- 
mentality of  means.     And  what  are  these  means  ? 
Let  the  Scriptures  answer.     St.  Paul,   in  writing 
to  the  Corinthians,  says,    "  For   though   ye  have 
ten   thousand  instructors  in  Christ,  yet  have  ye  not 
many  fathers :    for  in  Christ  Jesus  I  have  begot- 
ten you  through   the  Gospel."     St.  James   says, 
"  Of  his  own  will  begat  he  us  with  the  word  of 
truth,  that  we  should  be  a  kind  of  first-fruits  of  his 
creatures."  St.  Peter  says,  "  Being  born  again,  not 
of  corruptible  seed,  but  of  incorruptible,  by   the 
word  of  God,  which  liveth  and  abideth  for  ever." 
Divine  truth,  then — even  that  truth  to  which  we 
can  every  day  have  access  in  the  pages  of  Holy 
Writ — is  the  instrument  which  the  Spirit  of  God 
uses  in  renovating  the  depraved  heart.     Now,  my 
Christian  friends,  will  you  neglect  the  perusal  of 
that  sacred  truth,  to  which,  under  God,  you  are 
indebted  for  the  hope  you  may  venture  to  entertain 
of  being  born  of  God  ?   Shall  that  word,  whose 
efifulgence  first  shone  in  the  dark  places  of  your 


]3G  DISCOURSE  X. 

understanding,  no  longer  be  necessary  as  "  a  lamp 
to  your  feet  and  a  light  to  your  path,  to  guide  you 
in  the  way  everlasting  ?"  If  you  neglect  daily  and 
prayerfully  to  peruse  the  oracles  of  God,  you  will 
soon  learn  by  sad  experience,  that  the  fervour  of 
your  first  love  will  decline  ;  clouds  and  darkness 
will  obscure  your  spiritual  day  ;  and,  "  if  the  light 
that  is  in  you  become  darkness,  how  great  will  be 
that  darkness  !" 

That  the  habitual  reading  of  the  sacred  Scrip- 
ture is  absolutely  necessary  to  the  Christian's  growth 
in  grace,  is  evident  from  the  express  declarations 
and  commands  of  Scripture.  Hear  what  our  Sav- 
iour says  :  "  It  is  the  Spirit  that  quickeneth  ;  the 
flesh  profiteth  nothing  :  The  words  that  I  speak 
unto  you,  they  are  spirit  and  they  are  life."  In  the 
last  very  affectionate  interview  which  he  had  with 
his  disciples,  he  thus  said,  "  Now  ye  are  clean 
through  the  word  which  I  have  spoken  unto  you." 
And  in  the  memorable  prayer  which  he  offered  up 
soon  after,  is  this  petition  addressed  to  his  heavenly 
Father,  "  Sanctify  them  through  thy  truth — thy 
word  is  truth."  The  early  converts  to  Christianity 
were  urged  by  Saint  Peter,  "  as  new-born  babes, 
to  desire  the  sincere  milk  of  the  word  ;"  and  for 
what  purpose  ? — that  they  might  grow  thereby." 
We  have  also  this  precept,  "  Let  the  word  of  Christ 
dwell  in  you  richly  in  all  wisdom  :"  and,  to  sum  up 
all,  the  express  declaration  of  an  Apostle,  that  "  all 
Scripture  is  given  by  inspiration  of  God,  and  is 
profitable  for  doctrine,  for  reproof,  for  correction. 


DISCOURSE  X.  137 

ior  iastruclion  in  righteousness ;  that  the  man  of 
God  may  be  perfect,  thoroughly  furnished  unto  all 
good  works." 

II.  Under  my  second  general  head,  I  proposed  to 
consider  with  what  spirit  it  becomes  us  to  search 
the  Scriptures. 

1.  First,  we  should  be  fully  persuaded  that  they 
are  indeed  the  word  of  God,  and  that  in  them  he  as 
truly  addresses  us,  as  if  we  heard  his  voice  speaking 
to  us  from  heaven. — No  one  need  want  proof  of  the 
divinity  of  the  Bible,  who  lives  in  this  Christian 
land.  The  evidences  of  its  inspiration  are  com- 
plete and  overwhelming,  and  within  the  reach  of 
even  the  most  illiterate  who  will  be  at  the  pains  to 
read  them.  Pious  and  ingenious  writers  have  com- 
prised these  evidences  in  a  small  compass,  and  ren- 
dered them  accessible  to  all. 

And  here  I  cannot  but  entreat  parents  to  consider, 
how  important  it  is  that  those  children,  whom  God 
has  committed  to  their  care,  should  be  early  in- 
structed in  some  of  the  most  easy  and  familiar 
proofs  of  the  truth  of  our  holy  religion.  This  will 
be  the  surest  guard,  under  the  blessing  of  God, 
against  the  attacks  of  infidelity  with  which  they 
may  meet  in  their  riper  years.  It  will  inspire  them, 
especially  such  as  are  curious  to  inquire  into  the 
reason  of  things,  with  a  sober  and  permanent  rev- 
erence for  the  word  of  God,  and  will  convince  them 
how  great  must  be  the  depravity,  even  of  their 
youthful  hearts,  in  resisting  that  truth  which  comes 

18 


138  DISCOURSE    X. 

80  forcibly  recommended  to   their  understanding 
and  conscience. 

But  to  return  ;  I  observed,  that,  in  searching  the 
Scriptures,  we  should  be  fully  persuaded  that  they 
are  indeed  the  word  of  God.  Now,  without  insist- 
ing on  the  external  evidences  of  their  truth,  to  which 
I  have  alluded,  there  is  enough  in  the  very  pages 
of  the  New  Testament  to  render  all  doubt  and 
unbelief  most  criminal.  Read  them  attentively. 
Compare  their  contents  with  your  own  hearts. 
Soon,  unless  pride  and  obstinacy  darken  the 
understanding — soon  does  the  sinner,  like  Felix, 
tremble  before  the  authority  of  Divine  Truth.  He 
is  obliged  to  confess  that  the  word  of  God  is  indeed 
"  quick  and  powerful,  and  sharper  than  any  two- 
edged  sword,  piercing  even  to  the  dividing  asunder 
of  soul  and  spirit,  and  that  it  is  a  discerner  of  the 
thoughts  and  intents  of  the  heart."  But  your  faith, 
my  Christian  brethren,  stands  on  a  still  firmer  foun- 
dation. You  have,  I  trust,  realized  the  fulfilment 
of  the  Saviour's  promise — ^"  If  any  man  will  do  his 
will,  (the  will  of  God)  he  shall  know  of  the  doctrine, 
whether  it  be  of  God,  or  whether  I  speak  of  myself." 
You  have  proved  the  truth  of  His  words,  who  spake 
as  never  man  spake,  by  the  experience  of  your  own 
hearts.  When  you  open,  therefore,  the  pages  of 
the  sacred  book,  listen  to  the  instruction  of  your 
Heavenly  Father,  with  the  most  implicit  confidence 
in  his  veracity,  and  with  the  full  assurances  that  He, 
and  not  man,  speaks  to  you  in  the  record  which  hd 
has  placed  iji  your  hands. 


DISCOURSR  X.  139 

2.  Secondly,  We  should  search  the  Scriptures 
with  a  docile  and  humble  spirit. — If  we  have  ever 
felt  the  gross  moral  darkness  which  sin  has  cast 
over  our  minds :  if  we  are  sensible  how  liable  we 
are  to  err  in  forming  just  conceptions  of  the  Father, 
the  Son,  and  the  Holy  Spirit,  and  of  the  way  of 
salvation  through  Jesus  Christ :  if,  in  short,  we  are 
persuaded  that  God  alone  can  teach  us,  what  is  our 
duty  and  our  truest  happiness  ;  then  shall  we  be 
prepared  to  sit  as  humble  disciples  at  the  feet  of 
Jesus,  and  learn  of  him,  who  also  was  meek  and 
lowly  in  heart.  But  with  how  different  a  temper 
do  many,  even  those  who  are  called  Christians,  often 
approach  the  sacred  Oracles  !  They  rely  on  the 
strength  of  their  own  reason,  and  even  pride  them- 
selves in  having  discovered  truths,  which  perhaps 
God  has  seen  fit  entirely  to  conceal  from  the  human 
mind.  They  reject,  too,  all  that  is  mysterious,  and 
would  bring  every  thing  to  the  level  of  their  own 
understandings.  They  are  almost  unwilling  to  walk 
by  Faith.  Such,  wise  and  prudent  in  their  own 
conceit,  have  to  fear  lest  God  should  hide  from  them 
the  knowledge  of  Divine  Truth,  and  reveal  it  unto 
babes, — unto  those  who  are  willing  to  be  taught  of 
God,  and  to  rest  the  most  implicit  confidence  upon 
"  Thus  sailh  the  Lord." — Bear  in  mind,  then,  that 
in  searching  the  Scriptures,  as  well  as  in  the  per- 
formance of  every  other  duty,  "  God  resisteth  the 
proud,  but  giveth  grace  unto  the  humble." 

3.  Thirdly,  This  search  should  be  conducted  with 
a  prayerful  spirit. — When    our    Saviour   met    the 


140  DISCOURSE    X. 

eleven  disciples  at  Jerusalem,  just  before  his  as- 
cension, we  are  told  that  "  he  opened  their  under- 
standings, that  they  might  understand  the  Scrip- 
tures." And  Saint  Paul  tells  the  Ephesians,  that  he 
ceased  not  to  make  mention  of  them  in  his  prayers, 
that  the  God  of  our  Lord  Jesus  Christ  the  Father 
of  glory,  would  give  unto  them  the  spirit  of  wisdom 
and  revelation  in  the  knowledge  of  him,  that  the 
eyes  of  their  understanding  being  enlightened,  they 
might  know  what  was  the  hope  of  his  calling,  and 
what  the  riches  of  the  glory  of  his  inheritance  in  the 
saints."  So  necessary  is  the  influence  of  the  Spirit 
of  God  upon  our  minds,  to  enable  us  rightly  to  un- 
derstand the  word  which  he  has  dictated  !  Always 
rely  then  on  this  heavenly  Monitor  for  assistance. 
Supplicate  the  continual  communication  to  your 
minds  of  his  wisdom  and  grace,  when  you  search  the 
Scriptures  ;  and  then  you  may  rest  assured  that  you 
will  learn  all  truth  necessary  to  salvation.  For  you 
have  this  encouragement  and  promise — "  If  any  of 
you  lack  wisdom  let  him  ask  of  God,  that  giveth  to 
all  men  liberally  and  upbraideth  not  ;  and  it  shall 
be  given  him." 

In  improving  our  subject,  let  us  attend  briefly  to 
the  two  following  particulars. 

First.  If  to  search  the  Scriptures  is  important, 
because  from  them  alone  we  can  derive  that  knowl- 
edge which  is  essential  to  the  welfare  of  our  im- 
mortal souls :  if  they  alone  furnish  that  spiritual 
food  which  is  absolutely  necessary  to  the  Christian's 


DISCOURSE   X.  141 

growth  in  grace  :  and  if  it  becomes  us  to  peruse 
them  with  a  spirit  of  faith,  of  humility,  and  of 
prayer  ;  then  our  subject  furnishes  believers  with  a 
very  satisfactory  test  of  their  religious  character. 
Let  us,  my  Christian  brethren,  apply  it  to  ourselves 
with  "  fear  and  trembling."  On  the  sacred  pages 
of  Revelation,  we  find  written  every  thing  that  can 
animate  our  hopes,  and  alarm  our  fears.  There 
we  see  pourtrayed  the  character  of  that  awful  and 
holy  Being,  who  permits  us  to  call  him  our  Heav- 
enly Father.  Do  we  love  to  trace  the  operations 
of  his  power,  his  wisdom,  his  justice  and  his  grace, 
as  recorded  in  his  revealed  word  ?  There  we  have 
drawn  out,  in  living  colours,  the  features  of  Him 
who  is  "  the  brightness  of  the  Father's  glory,  and 
the  express  image  of  his  person."  Do  we  often  un- 
fold the  Gospels,  that  we  may  admire  this  heavenly 
portrait  of  our  Divine  Master  ?  Do  we  endeavour  to 
assimilate  our  characters  to  his  ?  Do  we  find  our- 
selves, in  the  frequent  perusal  of  his  history,  imbi- 
bing more  and  more  of  his  spirit ;  and  thus  "  with 
open  face  beholding,  as  in  a  glass,  the  glory  of  the 
Lord,  do  we  become  changed  into  the  same  image 
from  glory  to  glory,  even  as  by  the  spirit  of  the 
Lord.  Do  we,  with  the  holy  monarch  of  Israel, 
delight  in  the  law  of  the  Lord,  and  meditate  there- 
in day  and  night  ?  Do  we,  as  he  did,  find  it  "  perfect, 
converting  the  soul  ;  sure,  making  wise  the  simple ; 
right,  rejoicing  the  heart  ;  pure,  enlightening  the 
eyes  ?"  Do  we  desire  with  his  ardour  of  affection, 
this  letter  of  love,  written  as  it  wore  by  the  finger 


142  DISCOURSE  X. 

of  God,  more  than  gold,  yea,  than  much  line  gold  ? 
Is  it  sweeter  to  us  than  honey  and  the  honey-comb  ? 
Is  it  the  only  oracle  of  our  faith  to  which  we  resort 
for  instruction  ;  the  only  guide  of  our  conduct,  to 
which  we  look  for  direction  ;  the  balm  of  our  souls, 
which  we  use  for  consolation  ;  the  light,  whose 
piercing  ray  we  are  not  anxious  to  avoid,  lest  our 
deeds  should  be  reproved,  but  to  which  we  cheer- 
fully come,  that  our  deeds  may  be  made  manifest, 
that  they  are  wrought  in  God !  In  one  word,  do 
we  daily,  in  the  spirit  of  faith,  of  humility,  and  of 
prayer,  "  receive  with  meekness  the  ingrafted 
word ;"  and  learn  by  happy  experience  the  truth 
of  what  an  inspired  Apostle  has  declared  concern- 
ing it,  that  it  is — "  the  power  of  God  to  salvation  ?" 
Finally  •  They  who  neglect  the  frequent  and 
prayerful  perusal  of  the  holy  Scriptures,  have  no 
reason  to  hope  that  they  are  interested  in  its  "  many 
great  and  precious  promises."  Indeed,  they  have 
every  reason  to  fear,  lest  against  them  will  finally 
be  executed  its  awful  and  tremendous  threatenings. 
What  would  you  say,  my  brethren,  of  that  Son 
who  should  refuse  to  receive  and  read  an  epistle 
from  his  father,  containing  the  most  salutary  advice 
and  directions  respecting  his  conduct ;  nay,  offering 
to  him  the  entire  forgiveness  of  all  his  past  ingrat- 
itude, and  an  interest  in  the  choicest  privileges  and 
expectations  of  his  father's  house  ?  What  would  you 
say  of  that  sick  man,  who,  although  on  the  verge  of 
death,  should  decline  hearing  the  prescriptions  of 
his  kind  and  affectionate  physician  ?  What  would 


DISCOURSE    X.  143 

you  think  of  that  traveller,  who  should  shut  his  eyes 
against  the  way -side  monitor,  placed  to  direct  him 
in  his  path,  and  wander  on  careless  of  his  journey's 
end,  and  about  to  suffer  perplexity,  distress,  and 
ruin  ?  Would  you  not  call  these  persons  weak,  fool- 
ish, and  wicked  ?  How  much  wiser  or  better  than 
they,  are  those  to  whom  the  bible  is  a  sealed  book  ? 
Nay,  are  they  not  of  all  men  the  most  unwise  and 
sinful  ?  Holding  in  their  hands  a  revelation  of  the 
will  of  their  Heavenly  Father,  they  treat  it  with 
contempt  and  neglect.  Sick,  even  unto  death, 
their  ear  is  deaf  to  the  voice  of  the  only  Physician 
of  their  souls.  Walking  in  the  path  which  leads 
to  the  chambers  of  woe,  they  turn  from  that  Guide 
who  points  the  sure  way  to  the  mansions  of  everlas- 
ting peace.  They  are  urged  to  open  the  sacred 
volume,  by  the  express  command  of  that  Saviour, 
the  history  of  whose  dying  love  it  contains.  By  all 
the  light  which  it  casts  upon  their  condition  in  this 
life,  and  upon  their  future  destiny  ;  by  all  the  sol- 
emn motives  it  holds  forth  derived  from  every  thing 
that  is  attractive  in  the  mercy,  and  awful  in  the 
justice,  of  their  final  Judge,  are  they  incited  to  a 
speedy  repentance  toward  God  and  faith  in  the 
Lord  Jesus  Christ.  And  yet,  in  violation  of  duty, 
in  opposition  to  their  best  interests,  day  after  day 
passes  by,  and  they  read  any  thing  else  but  the 
Bible :  they  think  and  converse  about  any  thing 
else  rather  than  its  sacred  contents. 

My  dear  hearers,  do  any  of  you  habitually  neglect 
the  perusal  of  the  sacred  Scriptures  ?  Consider,  I 


144  DISCOURSE  X. 

pray  you,  that  there  can  be  no  stronger  proof  of 
your  having  no  interest  in  the  blessed  hopes  which 
they  hold  forth  to  all  whose  delight  is  in  the  law  of 
the  Lord.  Consider,  that  if  you  finally  perish,  this 
Book,  which  God,  in  his  wise  providence,  has  de- 
nied to  so  many  of  your  fellow-men  ;  this  Book, 
which  you  possess  in  your  own  language,  and  which, 
nevertheless,  you  treat  with  careless  indifference, 
nay,  with  contemptuous  neglect ;  this  Book  will 
testify  against  you  at  that  dreadful  day,  "  when 
God  shall  judge  the  secrets  of  men,  by  Jesus 
Christ,"  according  to  the  Gospel  which  this  very 
Book  contains  ;  and  you  will  receive  the  aggravated 
condemnation  of  that  servant  "  who  knew  his  Mas- 
ter's will,  and  did  not  obey  it."  From  such  a  doom 
may  we  all  be  delivered  by  the  mercy  of  God  !  May 
his  grace  so  incline  us  to  search  the  Scriptures,  and 
his  Spirit  so  enUghten  our  minds  in  the  perusal  of 
them,  that  their  solemn  truths  may  be  received  into 
good  and  honest  hearts,  and  bring  forth  fruit  unto 
eternal  life  !  Amen. 


■i*:i 


DISCOURSE  XI. 


JOHN  vi.  44. 


No  7nan  can  come  to  me^  except  the  Father  which  hath 
sent  me,  dratv  him. 


'> 


Perhaps  there  is  scarcely  any  doctrine  of  Scrip- 
ture more  repugnant  to  the  feelings  of  sinful  man, 
than  the  necessity  of  a  Divine  influence  in  whatever 
relates  to  the  salvation  of  the  soul.  And  yet  there 
is  none,  which,  when  rightly  understood  and  duly 
appreciated,  is  more  full  of  encouragement  and 
consolation.  How  it  happens,  that  we,  worms  of 
the  dust,  ignorant,  weak,  and  wicked,  are  unwilling 
to  be  enlightened  by  that  Being  whose  understand- 
ing is  infinite ;  to  be  "  strengthened  with  might  by 
his  Spirit  in  the  inner  man ;"  and  to  have  him 
"  work  in  us  both  to  will  and  to  do  of  his  good 
pleasure  ;"  how  this  happens,  is  surely  to  be  ac- 
counted for  in  no  other  way,  than  that  sin,  the  most 
deep  and  dreadful,  hath  "  darkened  our  foolish 
hearts,"  rendered  us  blind  to  our  own  true  interest, 
and  urged  us  to  rush  onward  to  perdition  ;  refusing 
to  be  rescued  by  that  arm  which  alone  is  mighty 
to  save.     This  opposition  to  the  doctrine  of  Divine 

19 


146  DISCOURSE    XI. 

influence  is  as  various  as  the  different  shapes  of  sin 
and  diversities  of  human  character.  Indeed,  it 
often  changes  its  form  in  the  same  breast ;  and, 
when  driven  from  one  "  refuge  of  lies,"  finds  a  hold 
in  some  other. 

1.  Unbelief  doubts  the  possibility  of  Divine  in- 
fluence.— "  I  can  trace,"  says  one,  "  within  my  own 
mind  no  symptoms  of  foreign  guidance  or  aid.  I 
discover  there  nothing  but  the  regular  and  uninter- 
rupted flow  of  my  own  thoughts,  emotions,  and 
purposes— no  supernatural  suggestions — nothing 
that  is  not  connected  with  something  preceding. 
I  always  act  from  motives,  and  as  reason  dictates, 
without  any  sudden  and  unaccountable  starts  of 
aversion  to  vice  or  love  of  virtue.  Indeed,  were 
it  not  so,  I  should  cease  to  be  free.  Place  me  under 
Divine  influence  with  regard  to  moral  objects  of 
thought  or  action,  and  you  make  me  a  mere  ma- 
chine ;  you  destroy  my  responsibility  to  God." 

2.  Pride  disdains  this  influence. — "  Am  I  not," 
is  its  language,  "  the  absolute  sovereign  of  my  own 
thoughts,  aff'ections,  and  conduct,  and  capable,  as  a 
free  agent,  of  controlling  and  directing  them  as  I 
please  ?  Must  I  be  still  influenced  and  guided  by 
God  in  the  exercise  of  that  very  power  which  he 
has  given  me,  of  choosing  the  good  and  refusing 
the  evil  ?" 

3.  Self-righteousness  does  not  want  this  influ- 
ence.— "  All  the  commandments  of  God  have  I 
kept  from  my  youth  up,"  it  exclaims  :  "  what  lack 
I  yet .?"    Why  need  I  be  drawn  by  God  to  a  re- 


DISCOURSE    XI.  147 

liance  upon  the  merits  of  his  Son — I  who  am  rich, 
and  increased  with  goods,  and  have  need  of  noth- 
ing ?" 

4.  Slothfulness  is  waiting  for  this  influence. — Its 
language  is : — "  I  have  nothing  to  do  in  the  affair  of 
my  salvation.  God  alone  can  change  the  heart. 
He  alone  works  in  us  both  to  will  and  to  do.  I  will 
therefore  live  in  hope  that  I  shall  be  compelled  to 
enter  into  the  kingdom  of  heaven  ;  and  in  the  mean 
while,  surely  but  little  blame  can  attach  itself  to 
one  who  is  thus  absolutely  dependent  for  all  holi- 
ness upon  the  efficacy  of  Divine  influence." 

3.  Guilt,  awakened  by  conscience,  imagines  that 
it  truly  longs  for  this  influence,  and  murmurs  be- 
cause it  has  not  received  it. — "  How  long,"  it  says, 
"  will  God  withhold  from  me  the  energy  of  his 
grace  ?  My  ardent  wish  is  to  be  made  holy  and 
happy.  I  see  the  extreme  wickedness  of  my  own 
heart.  I  feel  that  I  am  unable  to  change  its  pollu- 
ted affections.  How  often  have  I  sought  carefully 
the  interposition  of  Divine  assistance,  and  yet  have 
not  found  it  ?  What  else  can  I  do  that  I  have  not 
done  .^" 

Such,  my  hearers,  are  some  of  the  repugnancies 
which  the  sinner  feels  against  the  doctrine  of  Divine 
influence,  and  some  of  the  perversions  which  he 
makes  of  it.  I  propose  to  consider  them  in  their 
order,  and  to  shew,  that  although  some  of  them 
may,  in  a  few  instances,  originate  from  misappre- 
hension and  mistake,  yet  that  most  of  them  always 


148  DISCOURSE    XI. 

and  all  of  them  often,  are  to  be  traced  to  the  de- 
pravity of  the  human  heart. 

I.  In  the  first  place,  then,  Unbelief  doubts  the 
possibility  of  Divine  influence — and  why  ?  Be- 
cause it  can  discover  no  traces  of  this  influence  in 
its  own  mind,  and  because  it  deems  it  to  be  incon- 
sistent with  the  freedom  of  human  agency. 

Let  us  attend  to  these  two  particulars. 

Unbelief  can  discover  no  traces  of  a  Divine  influ- 
ence in  its  own  mind. — But  surely  this  is  a  very 
unsatisfactory  argument  to  prove  that  it  has  not 
affected  the  minds  of  others.  Shall  the  sickly 
invalid,  who  has  from  his  very  birth,  laboured  un- 
der the  constant  pressure  of  lassitude  and  disease, 
be  justified  in  concluding  that  no  one  feels  the 
benign  influence  of  health,  because  he  has  never 
been  conscious  of  it  ?  Strong  and  unequivocal  is 
the  testimony  of  thousands,  whose  clearness  of  ap- 
prehension, sobriety  of  judgment,  and  veracity  of 
assertion,  in  all  other  cases,  are  never  called  in 
question — that  they  discover  within  themselves  a 
wonderful  transformation  of  temper  and  conduct 
which  manifests  itself  to  be  the  effect  of  a  Divine 
influence,  by  marks  the  most  distinct  and  certain. 
Now,  surely,  it  is  neither  the  part  of  candour  nor 
good  sense,  to  deny  the  reality  of  that  which  is  at- 
tested by  the  most  respectable  witnesses.  But  In- 
fidelity is  not  satisfied  with  this  reply  to  its  objection. 
It  starts  another  difiiculy,  more  subtle  and  ingenious. 


DISCOURSE    XI.  149 

"  Every  one."  it  says,  "  even  the  advocate  for  a 
Divine  influence,  who  is  careful  to  turn  his  view 
inward  and  examine  attentively  wliat  passes  within 
his  own  mind,  will  discover  there  nothing  but  his 
own  thoughts,  emotions  and  purposes.    He  will  soon 
find,  that  these  succeed  each  other  in  a  certain  or- 
der ;  that  one,  as  it  were,  grows  out  of  some  other 
preceding  it;  that  all  areunder  the  guidance  of  his 
will,  though  subject  in  a  certain  sense  to  that  prin^ 
ciple  of  association  which  is  one  of  the  fundamental 
laws  of  the  human  mind."     Now,  admitting  all  this 
to  be  true,  what  does  it  prove  ?  Why  this  precisely, 
and  this  only,  that  the  human  mind  is  subject  (o 
certain  laws,  which  so  control  it  as  to  produce  a 
regular  and  connected  train  of  thought  and  action. 
And  is  this  inconsistent  with  the  possibility  of  a 
Divine  influence  ?  Who  gave  the  human  mind  these 
laws  .''  Who  sustains  their  operation  ?  The  Father  of 
spirits.     And  cannot  he  through  the  instrumentality 
of  these  laws,  have  access  to  those  very  souls  which 
he  supports  in  being,  so  aslo  guide  and  direct  them 
as  he  pleases  ?  But  to  press  the  unbeliever  more 
closely — let  him  tell  what  these  laws  are  ;  what 
any  laws  are,  whether  of  Providence,  of  Nature,  or 
of  Grace,   but   a   certain    uniformity  of  operation 
which  the  Divine  Being  has  seen  fit  to  adopt  in  the 
exhibition  which  he  makes  of  himself  lo  his  intelli- 
gent creatures.     It  is  this  very  uniformity  which 
displays    him,   in   the    greatness    of  his  strength, 
moving  onward  in  silent  majesty  to  the  completion 
of  his  vast  and  incomprehensible  purpose?.     And 


150  DISCOURSE   il. 

yet  it  is  this  very  uniformity  which  leads  us  blind 
and  sinful  mortals  to  overlook,  to  forget,  and  even  to 
deny  the  interposition  of  his  power  and  his  grace. 
"  In  him  we  live,  and  move,  and  have  our  being," 
although  many  of  the  most  important  processes  of 
our  animal  frame  go  on  so  silently,  and  secretly, 
that  we  are  entirely  unconscious  of  them.  They 
go  on  in  such  exact  conformity  to  the  laws  of  the 
human  body,  that  we  are  unable  to  discover  the 
mode  ;  and  yet  we  acknowledge  the  reality  of  that 
Divine  Agency  which  sustains  and  manages  our 
corporeal  existence.  What  symmetry,  order,  and 
harmony  pervade  the  world  of  nature  that  surrounds 
us,  from  the  lily  of  the  field  which  unfolds  its  beau- 
ties by  a  gradual  and  regular  process,  to  those  vast 
lights  in  the  firmament  of  heaven,  which  are  there 
placed,  and  continue  their  accustomed  rounds,  "  for 
signs,  and  for  seasons,  and  for  days  and  for  years." 
Every  thing  goes  on  under  the  direction  of  what  we 
call  the  Laws  of  Nature  ;  and  yet  it  is  the  great 
Creator  of  all  things  who  "  clothes  the  grass  of  the 
field,"  causes  the  day-spring  to  know  his  place," 
^^  binds  the  sweet  influence  of  Pleiades,"  "  looses 
the  bands  of  Orion,"  "  brings  forth  Mazaroth  in  his 
season,"  and  "  guides  Arcturus  with  his  sons." 
Now  we  do  not  deny  the  influence  of  God  upon  our 
bodies,  or  upon  the  material  world,  because  we  see 
this  influence  only  in  its  effects^  or  because  it  acts 
with  constant  and  regular  uniformity.  How  unwise, 
then,  nay  how  wicked,  is  the  unbeliever  who  rejects 
and  treats  with  contempt  the  Doctrine  of  a  Divine 


DHICOORSE   XI.  151 

influence  upon  the  mind,  simply  because  the  mind 
is  under  the  direction  of  regular  and  uniform  laws 
of  thought  and  action  !  But  another  difficulty  is 
raised.  "  Granting,"  it  is  said,  "  the  possibility  of  u 
Divine  influence,  how  is  this  to  be  reconciled  with 
the  freedom  of  human  agency  ?"  I  answer  :  Just  as 
many  other  apparent  difficulties  are  to  be  reconcil- 
ed, where  one  truth  seems  to  clash  with  another, 
by  establishing  each  on  its  own  proper  basis,  by  its 
own  proper  proofs  ;  and  then  acknowledging,  with  a 
candid  and  humble  mind,  that  we  blind  and  erring 
mortals  cannot  fathom  all  the  works  and  dispensa- 
tions of  the  infinite  and  eternal  Spirit.  Our  Sav- 
iour has  expressly  declared,  in  the  words  of  our  text, 
"  No  man  can  come  to  me,  except  the  Father, 
which  hath  sent  me,  draw  him."  These  are  the 
words  of  Him  who,  by  way  of  eminence,  called 
himself  "  The  Truth."  His  declaration  is  enough  to 
satisfy  us,  that  God  does  exercise  a  divine  influence 
upon  man  ;  especially  since  it  has  been  shewn,  that 
there  is  nothing  in  this  inconsistent  with  all  that  wc 
can  discover  of  the  structure  and  laws  of  the  humaw 
mind.  That  we  are  free  agents,  we  know  by  our 
own  consciousness.  Here,  then,  each  of  these 
truths  has  its  own  proper  proof:  both  satisfactory, 
both  convincing ;  and  if  we  reject  both  on  account 
of  apparent  inconsistencies  and  difficulties,  we  may 
as  well  turn  sceptics  at  once  on  all  moral  and  reli- 
gious subjects,  nay  on  many  subjects  connected 
with  the  daily  concerns  and  conduct  of  our  life. 
Let  us  tremble,  then,  my  brethren,  at  the  thought  of 


152  DISCOURSE    XI. 

resisting  and  grieving  that  Spirit  of  grace  which 
alone  is  able  to  draw  us  to  Jesus  Christ.  Let  us 
no  longer  do  this  by  cherishing  unwise  and  wicked 
doubts  respecting  the  reality  and  efficacy  of  his  in- 
fluence. 

II.  In  the  second  place,  Pride  disdains  this  influ- 
ence.— A  feeling  of  dependence  on  God,  whether 
for  temporal  or  spiritual  good,  is  of  all  other  emo- 
tions, the  most  repugnant  to  the  sinful  heart.  Yet 
why  should  it  be  so  ?  God  is  our  Creator,  our  Pre- 
server, our  constant  Benefactor.  To  him  we  are 
indebted  for  life  and  breath,  and  all  things.  His 
visitation  preserves  our  spirits.  He  feeds  and  clothes 
us.  His  bounty  fills  our  cup,  and  causeth  it  to 
overflow  with  blessings.  Should  he  at  this  moment 
withdraw  his  supporting  hand,  we  should  be  blotted 
out  from  existence.  Should  he  withhold  his  kind- 
ness and  long-suff'ering,  and  deal  with  us  according 
to  our  just  deserts,  we  should  cease  to  be  prisoners 
of  hope — we  should  open  our  eyes  upon  that  world, 
where  all  is  horror,  and  anguish,  and  despair.  And 
yet  this  Being,  so  good,  so  gracious,  and  so  merciful, 
receives  not  the  homage  of  our  dependence.  Es- 
pecially is  the  sinner  prone  to  reject  the  influence 
and  assistance  of  God,  in  what  relates  to  the  salva- 
tion of  his  soul.  "  The  wicked,  through  the  pride 
of  his  countenance,  will  not  seek  after  God — God 
is  not  in  all  his  thoughts."  Alas  !  how  does  such 
conduct  prove  his  extreme  folly  and  guilt !  How 
little  has  he  yet  detected  of  that  ignorance  of  reli- 


DISCOURSE   XI.  16S 

gious  (ruth,  under  which  his  dark  and  benighted 
understanding  labours ;  of  that  weakness  and  in- 
sufficiency of  human  resolution  which  is  so  unable 
to  cope  with  temptation,  which  yields  to  the  first 
assaults  of  the  adversary,  and  is  taken  captive  by 
him  at  his  will ;  of  that  dominion  of  sin  within  his 
breast  which  binds  and  enslaves  him  in  the  misera- 
ble thraldom  of  "  the  lust  of  the  flesh,  the  lust  of 
the  eye,  and  the  pride  of  life."  Could  he  once  be 
brought  to  feel  this  his  ignorance,  and  weakness, 
and  guilt,  and  to  exclaim  with  the  humble  Apos- 
tle, "  We  are  not  sufficient  of  ourselves  to  think 
any  thing  as  of  ourselves,  but  our  sufficiency  is  of 
God,"  how  earnestly  would  he  ask  for,  and  how 
gratefully  and  devoutly  would  he  cherish,  that  spirit 
which  alone  can  draw  the  proud  and  rebellious  to 
Jesus  Christ !  And  having  felt  the  sweet  attractions 
of  his  grace,  how  ready  would  he  be  to  say  with 
the  same  Apostle,  "  By  the  grace  of  God,  I  am 
what  I  am !" 

III.  In  the  third  place.  Self-righteousness  tloes 
not  want  this  influence. — For  others,  it  may  indeed 
be  necessary ;  for  extortioners,  for  the  unjust,  for 
adulterers,  for  the  poor  publican ;  but  for  him  who 
fasts  and  prays  ;  who  pays  tithes  of  all  that  he  pos- 
sesses for  the  support  of  the  civil  and  religious  in- 
stitutions of  his  country  ;  who  goes  with  "  the 
multitude"  to  the  house  of  God,  "  with  the  voice 
of  joy  and  praise,  with  the  multitude  that  keep  holy- 
20 


164  DISCOURSE    XI. 

day ;"  who  practises  all  the  kind  and  endearing 
charities  of  life  ;  who  "  lays  judgment  to  the  line, 
and  righteousness  to  the  plummet,  in  all  his  con- 
duct and  concerns  with  his  fellow-men  ;  that  he 
must  be  "  created  anew  in  Christ  Jesus  unto  good 
workSj"  is  what  he  cannot  feel,  and  will  not  believe. 
— Behold  here,  my  brethren,  another  striking  proof 
of  the  depravity  of  the  human  heart,  in  thus  oppo- 
sing the  necessity  of  a  Divine  influence.  For  what 
saith  our  text  ?  "  No  man  can  come  to  me,  except 
the  Father,  which  hath  sent  me,  draw  him."  No 
mun :  no  ;  not  even  the  amiable  and  interesting 
young  man  of  the  Gospel,  who  fancied  that  he  had 
keptall  the  commandmentsof  God  from  hisyouthup, 
and  whom  Jesus,  in  the  exercise  of  that  social  sympa- 
thy and  benevolence  which  he  had,  as  partaking  of 
our  human  nature,  regarded  with  a  look  of  tender- 
ness and  love.  All,  all  have  sinned,  and  must  be 
drawn  by  the  influence  of  the  Holy  Spirit,  before 
they  will  resort  to  Jesus  Christ.  Ye,  then,  my 
brethren,  who  "  think  that  ye  stand,  take  heed  lest 
ye  fall."  No  longer,  through  ignorance  of  God's 
righteousness,  "  go  about  to  establish  your  own." 
Acknowledge  the  necessity,  and  humbly  invoke 
the  aid  of  that  Divine  grace  which  is  alone  efiica- 
cious  to  remove  the  film  which  now  blinds  your 
moral  vision  :  to  enable  you  to  see,  that,  al- 
though fancying  youselves  "  rich  and  increased 
with  goods,  and  in  need  of  nothing,  you  are  in- 
deed wretched,  and  miserable,  and  poor,  and  blind,. 


i>ISCOURSE    XI.  165 

and  naked  ;"  and  to  lead  you  to  that  Saviour 
who  came  not  "  to  call  the  righteous,  but  sinners 
to  repentance." 

IV.  In  the  fourth  place,  Slothfulness  is  waiting 
for  this  influence. — Forgetting  that  we  are  com- 
manded to  work  out  our  own  salvation  with  fear 
and  trembling;  unmindful  of  the  precepts,  "  Draw 
nigh  to  God,  and  he  will  draw  nigh  to  you — Cleanse 
your  hands,  ye  sinners,  and  purify  your  hearts,  ye 
double-minded" — the  slothful  sinner  excuses  his 
delay  and  palliates  his  guilt  by  pleading  in  his  de- 
fence the  very  doctrine  which  it  is  the  object  of 
this  discourse  to  establish.  "  God  alone,"  he  say$, 
"  can  change  the  heart,  and  therefore  I  will  wait 
for  his  influence."  But  "  the  desire  of  the  slothful 
killeth  him,  for  his  hands  refuse  to  labour."  He 
sits  down  satisfied  in  his  guilt :  no  alarms  of  con- 
science, no  contrition  for  sin,  no  dread  of  futurity  can 
arouse  him  from  this  slumber  of  death.  Not  even 
the  cry  of  "  Lord,  save  me,"  escapes  his  lips.  And 
are  you  sure,  my  fellow-sinner,  that  you  have  always 
been  thus  waiting  for  the  Spirit  of  God  to  touch 
your  heart  ?  Have  you  never  felt  his  monitory  sug- 
gestions and  influences  ?  Has  no  religious  truth  of 
deep  and  interesting  import  been  dropped  within 
your  hearing  by  a  friend,  or  pressed  upon  your 
attention  from  the  sacred  desk  by  the  ministers  of 
God's  word  ?  Has  no  salutary  counsel  of  a  watch- 
ful and  tender  parent  been  given  with  all  the  earnest 


156 


DISCOURSE  XI, 


solicitude  of  one  whose  life  was  bound  up  in  your 
spiritual  life  ?  Has  no  remarkable  dispensation  of 
Providence  removed  from  you  some  one  who  was 
dear  to  you  as  the  apple  of  youreye,  or  some  other  of 
your  own  age,  and  in  your  own  circumstances,  who 
you  little  thought  would  thus  become  the  victim  of 
the  king  of  terrors  ?  Or  has  it  never  brought  your- 
self to  the  borders  of  the  grave  ?  Have  you  never 
felt  yourself  to  be  guilty  in  the  sight  of  God,  and 
trembled  at  the  prospect  of  being  summoned  to  ap- 
pear at  his  bar,  there  to  render  an  account  for  all 
the  deeds  which  you  have  done  here  in  the  body  ? 
Has  no  retired  walk,  no  midnight  musing  led  your 
thoughts  heavenward,  and  inclined  you  at  least  to 
hope  that  you  might  be  interested  in  Him  who  is 
the  Friend  of  sinners  ?  If  all,  if  any,  if  even  one  of 
these  causes,  have  ever  aroused  you  to  sober  and 
serious  reflection  with  regard  to  the  eternal  destiny 
of  your  soul,  then  you  have  not  been  always  waiting 
for  the  influence  of  the  Spirit  of  God.  Then  it  has 
striven  with  your  spirit.  And  it  is  because  you  have 
resisted  and  grieved  its  sacred  influence,  that  you 
are  now  sunk  in  the  arms  of  spiritual  death.  What 
do  I  say  ?  Perhaps  even  now  this  Spirit  of  grace 
once  more  deigns  to  descend  and  touch  your  heart. 
Oh !  yield  yourself  to  its  controul.  Pray  constant- 
ly and  earnestly,  that  it  may  never  again  leave  your 
breast,  that  it  may  enlighten  your  understanding, 
that  it  may  purify  your  heart,  that  it  may  draw  you 
from  every  other  object  to  Jesus  Christ. 


DISCOURSE    XI.  %&/ 

V.  In  the  last  place,  Guilt,  awakened  by  con- 
science to  a  sense  of  its  danger,  imagines  that  it 
truly  longs  for  this  influence,  and  murmurs  because 
it  has  not  received  it. — And  is  it  indeed  so  ?  Does 
the  sinner  truly  estimate  the  enormity  of  his  wicked- 
ness, and  the  extent  of  his  danger  ?  Is  he  sensible 
of  his  entire  dependence  upon  the  grace  of  God,  to 
subdue  the  dominion  of  sin  within  his  breast  ? 
Does  he  honestly  and  sincerely  wish  that  he  may  be 
made  happy  by  being  made  holy,  by  being  with- 
drawn in  all  his  affections  and  desires  from  those 
forbidden  objects  which  now  occupy  his  mind  and 
engross  his  heart  ?  He  complains  that  he  has  done 
all  he  can  do,  and  yet  (he  grace  of  God  is  denied 
him.  Alas  !  how  will  this  plea  fail  him  at  the  bar 
of  God  ?  Will  he  then  be  prepared  to  say,  that  day 
after  day  has  witnessed  his  faithful  and  earnest  peru- 
sal of  those  sacred  Oracles  "  which  are  able  to  make 
us  wise  unto  salvation  through  faith  which  is  in  Je- 
sus Christ ;"  his  retirement  from  the  world,  that  he 
might  meditate  on  the  things  which  belong  to  his 
everlasting  peace;  his  frequent  prostration  of  spirit 
before  the  throne  of  God,  praying,  with  strong  cries 
and  many  tears,  "  God  be  merciful  to  me,  a  sinner." 
If  he  dare  not  make  this  plea  at  the  judgment  bar, 
let  him  not  now  impeach  the  justice  or  the  goodness 
of  God.  Let  him  more  carefully  examine  his  own 
heart.  Let  him  see  whether  he  has  indeed  felt  the 
pressure  of  his  guilt,  and  whether  he  has  not  been 
striving  and  hoping  all  the  while  to  do  something 
which  will  entitle  him  to  receive  the  srace  of  God 


168  DISCOURSE    Xl. 

not  as  a  free  gift,  but  as  a  merited  reward.  Let  him, 
in  fine,  cast  himself  without  reserve  upon  the  mercy 
of  that  Saviour,  who  is  able  and  willing  to  save  all 
who  come  unto  him.  Then  will  he  no  longer  op- 
pose the  doctrine  contained  in  our  text,  but  from 
experience  realize  the  truth  and  delight  in  the  im- 
port of  these  words — "  No  man  can  come  to  me, 
except  the  Father,  which  hath  sent  me,  draw  him." 

Thus,  my  brethren,  have  I  attempted  to  present 
to  your  consideration,  some  of  the  repugnancies 
which  the  sinner  feels  against  the  doctrine  of  Divine 
influence,  and  some  of  the  perversions  which  he 
makes  of  it.  You  have  seen  how  they  all  spring 
from  the  depravity  of  the  human  heart  ;  that  none 
furnish  any  extenuation  of  our  guilt,  or  ground  of 
murmur  against  the  justice  or  the  goodness  of  God ; 
and  that  if  still  embraced  and  cherished,  they  will 
render  us  more  and  more  worthy  of  that  dreadful 
doom  which  awaits  the  finally  impenitent.  Let  us, 
then,  learn  and  imbibe  this  salutary,  though  hum- 
bling truth — that  whatever  evil  we  are  chargeable 
with  is  the  result  of  our  own  perverse  and  sinful  in- 
clination ;  and  that  all  that  is  good  within  us  Com- 
eth down  from  the  Source  of  all  good — the  Spirit  of 
holiness  and  truth.  No  longer,  with  that  Unbelief 
which  doubts  the  possibility  of  a  Divine  influence  : 
that  Pride  which  disdains  it  ;  that  Self-righteous- 
ness which  does  not  want  it  ;  that  Slothfulness 
which  is  waiting  for  it ;  or  that  terrified  Guilt  which 
imagines  it  longs  for  it,  and  murmurs  that  it  has  not 


DISCOURSE    XI.  169 

been  procured  by  what  it  deems  so  great  and  un- 
wearied eflforts  ;  no  longer  let  any  of  us  strive  with 
these  weapons  of  sin,  against  the  Holy  Comforter  : 
let  us  cease  this  unhallowed  warfare  ;  let  us  pros- 
trate ourselves  at  the  foot  of  the  Cross,  and  there 
look  unto  Him,  and  be  saved,  who  was  "  lifted  up, 
that  he  might  draw  all  men  unto  him." 


-i-iAiui 


DISCOURSE  XII. 


JOHN  vi.  44. 


No  man  can  come  to  me,  except  the  Father,  which  hath 
sent  me,  draw  him. 

Very  good  reason  had  our  Saviour  to  utter  these 
memorable  words.  They  were  addressed  to  a  mul- 
titude of  Jews,  who  refused  to  believe  on  him,  in 
spite  of  the  most  overwhelming  proofs  which  they 
witnessed  of  his  Divine  mission.  They  saw  what 
many  prophets  and  kings  had  desired  to  see,  and  had 
not  seen,  the  glory  of  this  only  begotten  of  the  Fa- 
ther, full  of  grace  and  truth,  and,  in  him,  the  clear 
and  striking  signature  of  that  Messiah,  of  whom 
Moses  in  the  Law  and  the  prophets  did  write.  They 
heard  the  instructive  lessons  of  Wisdom,  and  the 
gracious  invitations  of  the  Gospel  from  His  lips  who 
spake  as  never  man  spake.  They  had  just  been 
refreshed  to  the  number  of  five  thousand  men,  be- 
sides women  and  children,  by  a  wonderful  miracle  of 
his  power,  calculated  as  well  to  remove  all  their 
doubts  concerning  Jesus,  as  to  melt  their  hearts  into 
gratitude  and  love.  Indeed,  their  doubts  seem  par- 
tially, and  for  a  little  while,  to  have  been  removed. 


DISCOURSE    Xll.  161 

For  when  they  had  seen  the  miracles  that  Jesus 
(lid,  they  said,  "  This  is  of  a  truth  that  Prophet 
that  should  come  into  the  world."  They  even 
sought  to  take  him  by  force  and  make  him  a  king; 
thinking,  no  doubt,  that  he,  whose  hands  held  such 
astonishing  resources  for  the  supply  of  their  bodily 
wants,  was  able  also  to  bestow  upon  them  more 
illustrious  temporal  benefits ;  to  rescue  them  and 
their  nation  from  the  yoke  of  Roman  servitude  ;  to 
make  the  Jewish  people  rich,  powerful,  and  happy ; 
and  to  wield,  as  their  mighty  and  magnificent 
Prince,  the  sceptre  of  universal  empire.  For  that 
they  had  no  thoughts  of  bowing  to  him  as  the  Deliv- 
erer of  their  souls  from  the  dominion  of  sin,  and  as 
the  Head  of  that  spiritual  kingdom  of  God,  "  which 
is  not  meat  and  drink,  but  righteousness,  and  peace, 
and  joy  in  the  Holy  Ghost,"  their  subsequent  con- 
duct fully  testified.  Jesus  secretly  withdrew  from 
their  unhallowed  importunity,  and  soon  after,  with 
his  disciples,  crossed  the  sea  of  Galilee,  and  entered 
into  Capernaum.  Thither,  on  the  succeeding  day, 
the  multitude  fbllowed  him  :  and  when  they  had 
found  him,  they  said  unto  him,  "  Rabbi,  when 
camest  thou  hither  ^'  Their  address  was  respectful, 
and  their  conduct  denoted  a  certain  kind  of  attach- 
ment to  Christ.  But  he,  who  knew  the  hearts  of 
all  men,  said,  "  Verily,  verily,  I  say  unto  you,  Ye 
seek  me,  not  because  ye  saw  the  miracles,  but 
because  ye  did  eat  of  the  loaves  and  were  filled." 
Then  ensued  a  conversation  between  them,  which, 
on  the  part  of  the  Jews,  was  full  of  disrespect  and 

21 


162  DISCOUKSE    XII; 

distrust,  of  captiousness  and  doubt,  of  murmuring 
and  unbelief;  and,  on  the  part  of  our  Saviour,  of 
condescending  instruction,  sober  reasoning,  and 
mild  reproof.  His  discourse,  of  which  our  text 
forms  a  part,  seems  to  have  had  no  salutary  eifect 
upon  the  multitude.  Indeed,  even  many  of  his 
professed  followers  from  that  time  went  back  and 
walked  no  more  with  him.  Good  reason,  there- 
fore, had  our  Saviour  to  say,  "  No  man  can  come 
to  me,  except  the  Father,  which  hath  sent  me,  draw 
him."  "  No  man  can  come  to  me."  For,  "  as  in 
water  face  answereth  to  face,"  so  did  the  hearts  of 
those  Jews  to  the  hearts  of  sinners  of  whatever  age 
or  nation, — to  our  hearts,  my  brethren,  if  we  are, 
not  reconciled  to  God  through  Jesus  Christ.  In  that 
case,  let  us  turn  our  censure  of  these  faithless  and 
ungrateful  people  upon  ourselves.  Let  us  consider 
how  we  also,  most  of  us  in  times  past,  and  perhaps 
some  of  us  at  the  present  time,  have  rejected,  or 
continue  to  reject,  the  only  Saviour  of  our  souls. 
And  this,  too,  in  spite  of  the  most  abundant  and 
satisfactory  proofs  of  his  being  sent  from  God,  and 
in  opposition  to  the  most  powerful  motives  which 
either  the  joys  of  heaven,  or  the  pains  of  hell,  can 
place  before  us.  So  deep  is  this  depravity  of  our 
hearts,  and  so  perverse  this  inclination  of  our  wills, 
that  we  also  cannot  go  to  Jesus  Christ  for  salva- 
tion, unless  we  are  drawn  to  him  by  the  influence? 
of  God. 

I  propose,  my  brethren,  to  direct  your  thoughts 
to  the  farther  contemplation  of  these  truths,  by 


DISCOURSE  XII.  163 

considering — First,  What  is  meant  by  the  drawing 
'  spoken  of  in  our  text :  "  No  man  can  come  unto 
me,  except  the  Father,  which  hath  sent  me,  draw 
him  ;" — and,  secondly,  Why  this  drawing  is  neces- 
sary. 

I.  What  is  meant  by  the  drawing  spoken  of  in 
our  text. — Its  Author  is  the  Holy  Spirit,  procured 
by  the  sufferings  and  intercession  of  Christ,  and 
sent  by  God  the  Father  into  our  miserable  world,  to 
accompHsh  the  benevolent  purposes  of  Redeeming 
Love.  This  mighty  and  mysterious  Agent  is  every 
where  spoken  of  in  Scripture  as  the  proper  efficient 
cause  of  faith  in  Christ.  It  is  He  who  rouses  the 
conscience  of  the  sinner  to  discern  the  enormity  of 
his  guilt,  the  spirituality  and  extent  of  that  law 
which  he  has  broken,  the  holiness  and  justice  of 
that  Being  against  whom  he  has  sinned,  the  dread- 
ful doom  to  which  he  stands  exposed,  and  from 
which  nothing  can  save  him  but  the  mercy  of  God 
through  Jesus  Christ.  It  is  this  Spirit,  who,  having 
thus  convinced  of  sin,  of  righteousness,  and  of  judg- 
ment, discloses  to  the  guilty  soul  its  forlorn  and 
wretched  state,  guides  it  to  the  foot  of  the  Cross, 
destroys  all  its  proud  reluctance  to  receive  the 
pardon  of  God  as  a  free  and  unmerited  gift,  and 
disposes  it  to  rely  on  Jesus  Christ  as  its  only  Sav- 
iour. 

Such  is  the  effect  of  the  drawing  spoken  of  in  our 
text,  and  such  its  Divine  original.  And  is  it  not 
the  part  of  true  humility,  my  brethren,  to  rest  satis- 


164  DISCOURSE    XII. 

fied  with  this  concise  and  scriptural  account  of  our 
subject  ?  Shall  we  venture  to  explore  its  profound 
and  mysterious  abysses  ?  Shall  we  measure  the 
thoughts  of  the  infinite  and  incomprehensible  Mind, 
by  our  own  ?  Shall  we,  to  whom  every  thing  that 
surrounds  us  is  a  mystery ;  who  are  bewildered  and 
lost  in  the  contemplation  of  the  meanest  reptile  that 
crawls  beneath  our  feet ; — shall  we  dare  to  scan  the 
mode  in  which  the  holy  Spirit  of  God  has  access  to 
our  minds  ;  how  he  enlightens  our  understandings, 
controls  our  wills,  regulates  our  affections,  subdues 
our  sins,  renovates  our  hearts,  and  draws  us  to  Jesus 
Christ  ?  Shall  we  attempt  to  reconcile  the  absolute 
necessity  of  this  agency  with  man's  entire  responsi- 
bility and  guilt ;  or  its  certain  and  uncontrollable 
effect  with  his  character  of  moral  freedom  ?  Shall 
we  do  this  in  the  hope  of  getting  rid  of  difficulties, 
which,  it  must  be  confessed,  attend  the  considera- 
tion of  this  subject  ?  Or,  shall  we  not  rather  ac- 
knowledge, that  we  find  no  greater  perplexities  here, 
than  in  a  thousand  other  topics  connected  with  man's 
existence  as  an  accountable  or  even  intellectual 
being  ?  Shall  we  not,  as  becomes  us,  believe  what 
Christ  hath  spoken,  although  to  us  mysterious  and 
incomprehensible — "  No  man  can  come  to  me, 
except  the  Father,  which  hath  sent  me,  draw  him  ?" 
But,  my  brethren,  such  is  not  the  humility  of  man. 
He  pries,  with  eager  and  even  audacious  curiosity, 
into  the  secret  things  of  God.  Hence  it  is,  that  so 
much  has  been  written  on  the  subject  of  Divine 
mfluence,  with  the  design  of  rendering  it  plain  and 


DISCOURSE   XII.  165 

intelligible  to  the  human  capacity.  And  hence  the 
necessity  which  is  laid  upon  the  ministers  of  God's 
word,  sometimes  to  discuss  this  important  topic,  ac- 
cording to  the  measure  of  their  feeble  abilities,  in 
order  to  guard  it  against  misapprehension  and  mis- 
take. Suffer  me,  then,  to  lay  before  you  a  few 
thoughts,  which  may  possibly  serve  to  throw  some 
light  upon  the  meaning  of  our  text. 

1.  This  drawing  is  not  physical,  nor  mechanical, 
nor  compulsory,  and  yet  it  is  certain  in  its  eflfect. 
It  is  not  physical.     By  this  I  mean  that  it  is  not 
like  that  agency  which  God  exercises  over  the  ma- 
terial world,  and  which  we  term,  in  its  various  devel- 
opements  and  operations,  "  the  Laws  of  Nature." 
The  vast  lights  of  heaven  perform  their  accustom- 
ed rounds.     Day  and  night,  summer  and  winter, 
seed  time  and  harvest,  successively  return.     The 
vegetable  and  animal  race  spring  into  life,  flourish, 
fade,  and  decay.     Our  own  bodies  carry  on  their 
silent  and  hidden  processes.     All  this  is  done  by  the 
physical  agency  of  God.  The  subject  of  it  is  matter; 
a  substance,  inert,  senseless,  and  involuntary  in  all 
its  motions.     It  cannot  even  wish  to  resist  the  hand 
of  God ;  and  it  is  only  by  a  bold  figure  of  rhetoric, 
that  it  is  ever  spoken  of  as  yielding  obedience  to  his 
command.     Such  is  not  the  spirit  of  man.     To  say 
that  his  moral  character  is  affected  by  a  physical 
agency  of  God,  is  to  confound  the  use  of  language, 
to  destroy  the  distinction  between  mind  and  matter, 
to  reduce  the  human  soul  to  a  level  with  the  clod  of 
the  valley.     Nor  is  it  any  objection  to  what  has  just 


166  DISCOURSE    Xll. 

been  said,  that  the  Scriptures  speak  of  sinners  as 
being  dead  in  trespasses  and  sins,  and  of  saints  as 
being  created  anew  in  Christ  Jesus.  Such  terms 
are  not  to  be  taken  in  a  literal  sense.  They  des- 
cribe not  the  nature,  but  the  reality,  and  the  might, 
and  the  sovereignty  of  that  Divine  Agency  which  is 
employed  in  the  conversion  of  the  wicked.  Those 
persons,  therefore,  I  apprehend,  pervert  the  right 
meaning  of  the  word  of  God,  who  say — that  sinners 
have  no  more  power,  of  whatever  kind,  to  go  unto 
Christ,  than  the  corpse  has  to  restore  itself  to  life,  or 
the  thing  formed  to  produce  its  own  existence. 
The  sinner  is  able  to  go  unto  Christ,  if  he  were  only 
willing.  Nothing  but  his  own  obstinacy  and  guilt 
prevent  him.  Matter  has  neither  inclination  nor 
ability  to  move. 

For  similar  reasons  this  drawing  is  not  mechani- 
cal.— The  principles  of  mechanism  are  nothing 
more  than  a  certain  modification  and  direction  of 
the  laws  of  nature.  The  matter,  of  which  the  ma- 
chine is  composed,  is  as  truly  inert  as  any  other 
matter.  It  yields  an  unconscious  and  involuntary 
obedience  to  the  control  of  the  artist.  Such  is  not 
the  spirit  of  man.  His  moral  character  cannot  be 
affected  by  any  mechanical  process  or  agency,  with- 
out destroying  his  free  and  intelligent  nature. 

Nor  is  this  drawing  compulsory.  Its  very  nature 
implies  that  the  subject  of  it  should  be  drawn  to  Je- 
sus Christ  of  his  own  accord,  cheerfully  and  heartily. 
To  speak  of  one's  being  compelled  to  become  a 
Christian,  is  a   contradiction  in  terms.     Of  what 


DrscouRSE  xrr,  167 

Shoral  worth  is  the  forced  obedience  of  the  child  to 
its  parent,  or  the  constrained  loyalty  of  the  subject 
to  his  sovereign  ?  The  %viU  must  yield  ;  it  always 
does  yield,  when  sinners  are  drawn  to  Jesus  Christ. 
This  drawing,  therefore,  may  be  resisted.  It  often 
is  resisted ,  and  when  it  becomes  eflfectual,  it  is  by 
making  the  sinner  willing  in  the  day  of  God's  power. 
A.nd  it  does  thus  become  effectual  whenever  Divine 
Wisdom  and  Sovereignty  so  determine.  For  what 
saith  our  Saviour,  in  the  very  chapter  from  which 
our  text  is  taken  ?  "  All  that  the  Father  giveth  mc 
shall  come  to  me." 

2.  In  the  second  place,  This  drawing  is  suited  to 
the  faculties  of  a  rational  and  accountable  moral 
agent. — Observe,  my  hearers,  it  is  man  who  is 
drawn — man  as  he  is,  full  of  frailty  and  error,  and 
loaded  with  guilt,  "  having  his  understanding  dark- 
ened, being  alienated  from  the  life  of  God  through 
the  ignorance  that  is  in  him,  because  of  the  blind- 
ness of  his  heart :"  but  yet,  7nan  as  he  is — a  being  ca- 
pable of  discerning  between  right  and  wrong,  having 
a  conscience  to  reprove  his  transgressions,  an  under- 
standing to  discern  and  comprehend  the  doctrines 
of  the  Cross,  and  a  will  to  be  affected,  if  such  be  the 
pleasure  of  God,  by  the  motives  which  the  Gospel 
holds  forth.  Truth,  therefore,  and  motives  are  the 
medium,  through  which  the  Spirit  of  God  acts,  in 
drawing  sinners  to  Jesus  Christ.  And  this  truth  and 
these  motives  are  to  be  derived  by  us  from  no  other 
source  than  the  sacred  Scriptures.  "  So  then  faith 
Cometh  by  hecu-ing,  and  hearing  by  the  word  of 


168  DISCOURSE  xn. 

God."  Hence  we  read — "  Of  his  own  will  begat 
he  us  with  the  word  of  truth  ;" — and,"  In  Christ 
Jesus  have  I  begotten  you  through  the  Gospel. 
As,  on  the  one  hand,  therefore,  we  are  to  apknowl- 
edge  the  Holy  Spirit  as  the  proper  efficient  cause 
in  drawing  sinners  to  the  Saviour ;  so,  on  the 
other,  we  must  be  careful  not  to  disparage  the 
means  which  he  sees  fit  to  use.  There  is  an  econo- 
my of  grace  as  well  as  of  providence  and  of  nature. 
There  is  a  connection  between  the  presentation  of 
truth  and  motives  to  the  mind  and  heart  of  the  sin- 
ner, and  his  subsequent  faith  in  Christ  ;  a  connec- 
tion, indeed,  independent  of  man,  for  it  is  constituted 
by  God  *,  a  connection,  too,  which  is  affected  by 
so  many  hidden  and  intricate  causes,  various  as 
the  infinite  diversity  of  human  character  and 
God's  difference  of  providential  dealing  with  man, 
that  it  eludes  our  view,  and  often  disappoints  our 
conjectures:  yet  a  connection  which  we  discover 
in  general  to  exist,  and  which  therefore  justifies 
the  conclusion,  that  in  the  kingdom  of  grace  God 
acts  by  general  laws,  and  through  the  instrumen- 
tality of  what  we  term  secondary  causes.  In  all 
this,  however,  my  brethren,  God  forbid  that  I  should 
detract  from  the  sovereignty  of  his  grace,  or  the 
necessity  of  his  proper  and  direct  influence  in  lead- 
ing us  to  Jesus  Christ.  AVhat  I  mean  to  assert  is, 
that  the  Holy  Spirit  has  seen  fit  to  adopt  a  mode  of 
acting  in  what  relates  to  the  salvation  of  sinners ; 
that  this  mode  is,  in  one  important  respect,  disclosed 
to  us;    that,  in  this  respect,  it  consists  in  using 


I 


DISCOURSE    XII.  169 

Truth,  and  motives  derived  from  God's  word,  to 
affect  the  mind  and  heart  of  man ;  and  that  such 
means,  so  far  as  we  can  discern,  are  the  only  means 
which  are  suited  to  a  being  of  a  rational  and  ac- 
countable nature.  These  means  produce  no  effect 
without  man's  agency  ;  yet  their  efficacy  depends 
on  God's  agency.  Neglecting  them,  we  can  have 
no  hope  of  salvation.  In  their  use,  if  effectual  in 
drawing  us  to  Jesus  Christ,  to  God  will  be  all  the 
glory. 

3.  In  the  third  place.  This  drawing  usually  dis- 
covers itself  only  by  its  effects^  and  is  not  usually 
to  be  distinguished  from  the  operations  of  our  own 
minds. — I  say,  usually  ;  for  I  would  not  deny  that 
God  may,  in  some  cases,  vouchsafe  to  manifest,  by 
distinct  and  certain  marks,  his  peculiar  and  imme- 
diate presence  to  the  soul.  But  such  is  not  usually 
the  fact.  His  Spirit  acts,  but  we  see  only  its  effects. 
All  is  under  his  guidance  and  control,  yet  all  ap- 
pears to  be  our  own  thoughts  and  purposes.  He  leads 
us  in  the  way  in  which  he  would  have  us  to  go, 
but  his  hand  is  unseen.  He  draws  us  to  Jesus 
Christ,  but  we  seem  to  ourselves  to  direct  our  steps. 
Shall  we  then  arrogate  any  merit  to  our  faith  ?  By 
no  means.  God  is  its  Author,  but  he  sees  fit  to 
conceal  his  agency. 

4.  Hence,  in  the  fourth  place,  this  drawing  is  of 
such  a  nature  as  to  render  it  extremely  difficult,  and 
in  most  cases  impossible,  to  determine  the  precise 
time  at  which  the  sinner  is  first  affected  by  it. — . 
Were  the  agency  of  God  in  producing  faith  in  the 

22 


170 


DISCOURSE    XII. 


heart  a  sensible  one ;  were  the  hand  which  leads 
us  to  the  Cross  visible  ;  then  might  the  first  moment 
of  our  reliance  upon  the  Saviour  be  most  easily 
ascertained.  But  our  spiritual  state  is  to  be  esti- 
mated by  a  comparison  of  our  hearts  with  the  word 
of  God.  And  what  says  this  word  ?  The  fruit  of 
the  Spirit  is  "  love,  joy,  peace,  long-suffering,  gen- 
tleness, goodness,  faith,  meekness,  temperance." 
Now  what  scrutiny,  my  brethren — what  scrupulous 
caution  is  necessary,  in  order  to  determine  whether 
we  possess  these  heavenly  graces.  Let  the  advan- 
ced Christian,  who,  like  a  tree  planted  by  the  rivers 
of  water,  hath  constantly  brought  forth  his  fruit  ia 
his  season,  indulge  the  unwavering  hope  that  he 
shall  eternally  flourish  in  the  paradise  of  God.  But 
how  shall  the  young  convert,  whose  mind  has  been 
tortured  and  distracted  with  a  sense  of  his  guilt, 
who  has  been  tremblingly  alive  to  every  alternate 
suggestion  of  hope  and  despair  ;  who  has  had  so 
many  doubts  and  perplexities ;  how  shall  he  ven- 
ture to  say  with  certainty,  that  at  just  such  a  mo- 
ment he  passed  from  death  unto  life  ? 

So  far,  then,  as  time,  and  scrutiny,  and  caution, 
are  necessary  to  enable  us  to  pass  a  judgment  upon 
our  spiritual  state,  so  far  it  becomes  difficult  to  de- 
termine, that  at  any  one  moment  overwhelming 
evidence  was  afforded  us  of  our  having  an  interest 
in  Christ.  Still  I  would  be  far  from  saying  that 
this  is  not  sometimes  the  case.  What  I  have  offer- 
ed is  in  the  way  of  caution  to  those  who  think  it 
necessary,  or  even  important  that  the    believer 


DISCOURSE    XII.  ill 

should  be  able  to  ascertain  precisely,  or  nearly  so, 
when  his  faith  in  Christ  had  its  commencement. 

II.  Having  thus  attempted  to  throw  some  light, 
however  faint,  upon  this  difficult  subject  of  Divine 
influence,  I  proceed,  in  the  second  place,  to  con- 
sider why  the  drawing  spoken  of  in  our  text  is  ne- 
cessary. "  No  man  can  come  to  me,  except  the 
Father,  which  hath  senl  me,  draw  him." — Observe, 
my  brethren,  the  impossibility  here  spoken  of  is 
simply  that  which  results  from  the  want  of  inclina- 
tion in  the  sinner  to  go  to  Christ.  It  is  that  same 
impossibility  which  the  froward  child  pleads,  when 
he  says  to  his  parent,  "  I  cannot  perform  this  or 
that  act  of  obedience."  It  is  that  same  impossibil- 
ity to  which  we  refer,  when  we  say  of  the  invete- 
rate sot,  that  he  cannot  renounce  his  cups.  Now 
the  lamentable  fact  is,  that  we  are  all  by  nature 
prone  to  sin.  We  are  attached  to  our  own  selfish 
and  sensual  interest.  We  are  unwilling  to  love  God 
with  our  whole  soul,  and  strength,  and  mind,  and 
our  neighbour  as  ourselves.  Although  conscience 
condemns  us,  and  would  justify  God  in  passing  his 
sentence  of  condemnation  upon  us ;  although  we 
see  that  there  is  no  hope  of  reconciliation  with 
God,  but  through  the  death  and  merits  of  Jesus 
Christ  ;  still  we  are  unwilling  to  submit  to  the 
righteousness  of  God,  and  to  be  interested  in  the 
great  propitiation  which  has  been  made  for  sin. 
Hence  we  cannot  go  to  Christ.  In  other  words,  we 
will  not.     So  deep  and  thorough  is  this  depravity 


172  DISCOURSE    XII. 

of  the  human  heart,  as  the  Scripture  every  where 
teaches  us,  that  there  is  no  hope  for  man  but  in  the 
sovereign  mercy  of  God.  If  left  to  himself,  it  is 
morally  impossible  that  he  should  be  saved.  And, 
my  hearers,  can  we  want  proof  of  this  ?  Alas !  we 
find  it  near  at  hand — in  our  own  hearts.  Is  there 
any  one  motive  which  we  can  conceive,  that  God 
does  not  this  day  present  to  our  minds  to  lead  us 
to  Jesus  Christ  ?  He  promises  to  the  believer  com- 
plete deliverance  from  the  burden  and  punishment 
of  guilt,  his  continual  protection  and  blessing  in 
this  life,  and  beyond  the  grave  an  immortality  of 
bliss.  Why,  then,  do  any  of  us  reject  the  Saviour  .'* 
Why  is  it  that  we  cannot  go  to  Christ,  unless  drawn 
thither  by  the  Spirit  of  God  ?  Let  conscience  an- 
swer. 

A  few  reflections,  by  way  of  improvement,  will 
conclude  this  discourse. 

In  the  first  place,  how  careful  should  we  be  not 
to  reject  or  pervert  the  doctrine  of  a  Divine  influ- 
ence, because  it  is  attended  with  some  apparent 
difficulties  !  It  is  the  part  of  wisdom  and  good  sense 
to  be  humble  and  modest.  The  greater  the  prog- 
ress made  by  the  philosopher  in  intellectual  im- 
provement, the  greater  reason,  has  he  to  pause  and 
admire  the  wonders,  and  even  mysteries,  of  creation. 
As  we  advance  also  in  the  knowledge  of  Divine 
truth,  we  should  learn  to  bow  with  the  most  com- 
plete prostration  of  soul  before  the  infinite  and  eter- 
nal One,  and  to  exclaim,  with  devout  humility, 


DISCOURSE   XII.  173 

that,  "  as  the  heavens  are  higher  than  the  earth,  so 
are  his  ways  higher  than  our  ways,  and  his  thoughts 
than  our  thoughts." 

You  have  seen,  my  brethren,  that  the  drawing 
spoken  of  in  our  text  is  every  way  worthy  of  God, 
and  suited  to  man,  as  a  rational,  accountable,  and 
withal  sinful,  being.  Do  not,  I  beseech  you,  let 
any  seeming  difficulties  which  may  attend  the  sub- 
ject, and  which  result  from  our  weak  and  limited 
understandings,  and,  perhaps,  too  often  from  our 
wayward  hearts,  lead  you  to  despise  or  resist  that 
influence  which  is  necessary  to  lead  us  to  Jesus 
Christ. 

In  the  second  place,  if  it  be  true  that  the  Spirit  of 
God  acts  through  the  instrumentality  of  truth  and 
motives,  how  dreadful  is  the  situation  of  those  who 
neglect  the  public  ministration  of  God's  word,  and 
the  frequent  and  careful  perusal  of  the  sacred  Scrip- 
tures !  These  are  "  able  to  make  us  wise  unto  sal- 
vation through  faith  which  is  in  Jesus  Christ."  In 
them  we  learn  the  character  of  God,  and  of  his  Son. 
In  them  we  behold,  as  in  a  glass,  our  own  deformity 
and  guilt.  In  them  are  placed  before  us  !he  most 
cogent  motives  which  can  be  drawn  either  from 
the  joys  of  heaven  or  the  pains  of  hell,  to  induce  us 
to  lay  hold  of  the  hope  which  is  set  before  us  in  the 
Gospel.  He,  therefore,  who  wilfully  closes  his  eyes 
against  this  Divine  light ;  who  makes  the  Bible,  as 
to  himself,  a  sealed  book  ;  who  endeavours  to  es- 
cape from  the  very  hearing  of  the  proclamation  of 
peace  ;  how  can  he  expect  aught  of  God,  but  an 


174  DISCOURSE   XII. 

entire  withdrawment  of  his  restraining  grace,  and  a 
complete  abandonment  to  sin  and  ruin  ? 

In  the  third  place,  If  the  influences  of  the  Holy 
Spirit  are  not  usually  to  be  distinguished  from  the 
operations  of  our  own  minds  ;  or,  in  other  words,  if 
we  can  discover  them  only  in  their  effects  by  their 
directing  and  controling  our  thoughts,  emotions  and 
purposes  ;  how  watchful  should  Christians  be  over 
their  own  hearts  !  "  Every  good  gift  and  every  per- 
fect gift,  my  brethren,  is  from  above,  and  cometh 
down  from  the  Father  of  lights."  To  God  are  you 
indebted  for  all  your  moments  of  sober  thought  on 
the  vanities  of  this  life,  and  the  awful  realities  of  the 
future,  Do  you  ever,  amid  the  busy  and  fascinating 
scenes  of  the  world,  chide  yourselves  for  consenting 
too  much  to  its  spirit,  and  imbibing  too  readily  its 
maxims  ?  Does  conscience  ever  smite  you  for 
yielding  to  a  temptation  or  neglecting  a  duty,  which, 
in  the  view  of  the  world,  is  too  insignificant  to  de- 
mand the  notice  of  your  moral  judgment?  Are  you 
sometimes  inclined,  even  amid  your  cares  and  bu- 
siness, to  direct  the  eye  of  faith  to  your  heavenly 
Father,  and  to  supplicate  the  continuance  of  his 
mercy  and  his  grace  ?  Resist  not,  I  beseech  you, 
these  heavenly  suggestions.  Grieve  not  the  Holy 
Spirit,  who  thus  calmly  and  silently  leads  your 
thoughts  heavenward,  and  sheds  abroad  his  love  and 
his  graces  in  your  hearts.  Do  not  rest  satisfied  with 
those  Divine  influences,  which  purify  and  elevate 
the  holy  soul  in  its  secret  retirements  or  seasons  of 
social  devotion.     God  is  ever  with  you,  although 


DISCOURSE  xn.  175 

you  see  him  not ;  his  grace  is  ever  ready  for  those 
who  sincerely  seek  it,  although  the  nature  of  its 
operation  may  elude  their  research.  Watch  over 
your  hearts,  then,  that  they  may  become  fit  temples 
for  the  residence  of  the  Holy  Spirit.  So  shall  you 
be  more  and  more  cheered  in  this  pilgrimage  of 
trial,  by  the  constant  presence  and  guidance  of 
God,  until  you  reach  at  last  the  holy  city,  the  new 
Jerusalem,  where  "  the  sun  shall  be  no  more  your 
light  by  day  ;  neither  for  brightness  shall  the  moon 
give  light  unto  you  ;  but  the  Lord  shall  be  unto  you 
an  everlasting  light,  and  your  God,  your  glory." 

Again  ;  As  the  influences  of  the  Holy  Spirit  are 
usually  to  be  discovered  only  in  their  effects  upon 
our  own  minds,  then  let  the  sinner  beware  how  he 
attempts  to  stifle  the  alarms  of  conscience,  to  banish 
sober  reflection  from  his  mind,  or  to  check  any  in- 
clination which  he  may  feel  to  attend  to  the  things  of 
his  everlasting  peace.  Perhaps,  God's  Spirit  may 
now  be  striving  with  his  spirit.  Let  him  dread, 
then,  to  resist  its  monitory  suggestions,  lest  haply  he 
be  found  fighting  against  God. 

Finally,  how  deep  and  entire  must  be  the  de- 
pravity of  the  human  heart  which  renders  necessary 
the  interposition  of  God's  Spirit  to  draw  sinners 
unto  Jesus  Christ.  O  let  him  who  continues  to 
reject  the  Saviour,  ponder  well  this  momentous  and 
alarming  truth  :  it  is  one  which  our  Saviour  uttered 
in  the  hearing  of  his  unbelieving  countrymen  :  "  Ye 
will  not  come  unto  me,  that  ye  may  have  life  !" 
*^  No  man  can  come  to  me,  except  the  Father,  which 


176  DISCOURSE  XII. 

hath  sent  me,  draw  him."  Yes,  my  hearers,  we  all 
lie  at  the  mercy  of  our  offended  Sovereign.  We 
can  do  nothing  that  will  make  us  deserving  of  his 
favour.  If  abandoned  to  ourselves,  we  must  perish. 
We  have  only  one  hope  left :  — it  is  that  of  the 
drowning  mariner,  that  some  arm  may  be  extended 
to  save  him.  We  have  only  one  Refuge  : — it  is  the 
Cross  of  Christ. 


)j(|«!44lllt! 


til-    -(lijIitlM^ 

^^i^^jl^,,,      DISCOURSE  XIII. 

ACTS  iii.  19. 

Repent  ye,  therefore^  and  be  converted^  that  your  sins 
may  be  blotted  out. 

These  words  are  part  of  an  address  delivered  by 
the  Apostle  Peter  to  a  Jewish  multitude,  in  the 
temple  at  Jerusalem,  soon  after  the  ascension  of 
Christ.  The  occasion  was  this — "  Peter  and  John 
went  up  together  into  the  temple,  at  the  hour  of 
prayer,  being  the  ninth  hour.  And  a  certain  man, 
lame  from  his  mother's  womb,  was  carried,  whom 
they  laid  daily  at  the  gate  of  the  temple,  that  is 
called  Beautiful,  to  ask  alms  of  them  that  entered 
into  the  temple :  who,  seeing  Peter  and  John  about 
to  go  into  the  temple,  asked  an  alms.  And  Peter, 
fastening  his  eyes  upon  him,  with  John,  said.  Look 
on  us.  And  he  gave  heed  unto  them,  expecting 
to  receive  something  of  them.  Then  Peter  said, 
Silver  and  gold  have  I  none  ;  but  such  as  I  have 
give  I  thee :  In  the  name  of  Jesus  Christ  of  Nazareth, 
rise  up  and  walk.  And  he  took  him  by  the  right 
hand  and  lifted  him  up  ;  and  immediately  his  an- 
23 


178  DISCOURSE  xrii. 

de-bones  received  strength.  And  he  leaping  up, 
stood,  and  walked,  and  entered  with  them  into  the 
temple,  walking  and  praising  God.  And  all  the 
people  saw  him  walking  and  praising  God.  And 
they  knew  that  it  was  he  which  sat  for  alms  at  the 
beautiful  gate  of  the  temple  ;  and  they  were  filled 
with  wonder  and  amazement  at  that  which  had 
happened  unto  him.  And  as  the  lame  man  which 
was  healed  held  Peter  and  John,  all  the  people  ran 
together  unto  them  in  the  porch  that  is  called  Sol- 
omon's, greatly  wondering.  And  when  Peter  saw 
it,  he  answered  unto  the  people — Ye  men  of  Israel, 
why  marvel  ye  at  this  ?  or  why  look  ye  so  earnestly 
on  us,  as  though  by  our  own  power  or  holiness  we 
had  made  this  man  to  walk?  The  God  of  Abraham, 
and  of  Isaac,  and  of  Jacob,  the  God  of  our  fathers, 
hath  glorified  his  Son  Jesus ;  whom  ye  delivered 
up,  and  denied  him  in  the  presence  of  Pilate,  when 
he  was  determined  to  let  him  go.  But  ye  denied 
the  Holy  One  and  the  Just,  and  desired  a  murderer 
to  be  granted  unto  you  ;  and  killed  the  Prince  of 
Life,  whom  God  hath  raised  from  the  dead,  where- 
of we  are  witnesses ;  and  his  name,  through  faith  in 
his  name,  hath  made  this  man  strong,  whom  ye  see 
and  know  ;  yea,  the  faith  which  is  by  him,  hath 
given  him  this  perfect  soundness  in  the  presence  of 
you  all.  And  now,  brethren,  I  wot  that  through 
ignorance  ye  did  it,  as  did  also  your  rulers. — But 
those  things,  which  God  before  had  shewed  by 
the  mouth  of  all  his  prophets,  that  Christ  should 
suffer,  he  hath  so  fulfilled.     Repent  ye,  therefore, 


DISCOURSE  XIII.  179 

and  be  converted,  that  your  sins  may  be  blotted 
out" 

Such  was  the  occasion  on  which  Peter  addres- 
sed his  countrymen  in  the  words  of  our  text. — 
They  were  full  of  amazement  at  the  miracle  which 
had  been  wrought,  and  which  they  were  disposed 
to  attribute  to  some  inherent  power  or  holiness  in 
the  Apostles.  With  what  admiring  and  fearful 
attention  would  they  listen  to  the  words  of  Peter ! 
What  an  ascendency  had  he  acquired  over  their 
minds !  Had  he  now  chosen  to  wreak  his  vengeance 
upon  these  murderers  of  his  beloved  Master,  how- 
might  he  have  overwhelmed  them  with  terror  and 
dismay,  by  denouncing  upon  them  the  curses  just- 
ly due  to  those  who  had  crucified  the  Lord  of 
glory!  But  grace  had  softened  the  heart  of  Peter, 
and  every  feeling  of  resentment  was  sacrificed  to 
the  more  noble  and  generous  object  of  proclaiming 
pardon  even  to  the  chief  of  sinners. 

Equally  benevolent,  my  hearers,  is  still  the  spirit 
of  the  Gospel;  and  to  us  who  are  so  justly  deserv- 
ing of  the  Divine  vengeance,  to  us  who  have  cruci- 
fied the  Son  of  God  afresh,  and  put  him  to  an  open 
shame  by  our  infidelity,  our  disobedience,  and  our 
guilt ;  to  us  this  very  Saviour  speaks,  to-day,  in  the 
words  of  our  text,  "  Repent  ye,  therefore,  and  be 
converted,  that  your  sins  may  be  blotted  out." 

Let  us,  then,  with  humble  and  penitent  hearts, 
remembering  that  we  stand  in  the  presence  of  that 
God  who  hath  commanded  men  every  where  to 
repent,  and  who  hath  denounced  the  most  droadful 


180  DISCOURSE   XIII. 

anguish  upon  the  finally  impenitent ;  let  us  en- 
deavour to  ascertain  what  is  the  duty  of  repen- 
tance, and  be  excited,  under  the  influence  of  the 
Holy  Spirit,  to  a  constant  practice  of  it,  by  consid- 
ering, 

First,  Its  nature ; 

Secondly,  Its  necessity ; — and. 

Thirdly,  The  motives  that  should  lead  to  it. 

1.  We  are  to  consider  the  nature  of  repentance. 
— >To  do  this  it  is  necessary  to  observe,  that  there 
are  two  words  in  the  original  Greek  of  the  New 
Testament,  both  of  which  our  translators  have  ren- 
dered by  the  term  "  repentance,"  although  they 
have  meanings,  in  some  important  respects,  very 
different  from  each  other.  One  signifies  a  mere 
wish  that  some  part  of  our  past  conduct  had  been 
otherwise,  without  any  regard  to  its  moral  nature  or 
consequences.  The  other  denotes  such  a  cordial, 
sincere,  and  permanent  sorrow  for  all  that  we  discov- 
er to  be  wrong  in  our  past  life,  as  will  lead  to  a  radi- 
cal reformation  of  our  whole  moral  character.  It  is 
the  last  which  is  used  in  our  text,  and,  indeed,  in  all 
other  passages  which  speak  of  genuine  evangelical 
repentance.  So  that  no  notion  can  be  more  un- 
scriptural  or  absurd  than  that  held  by  some  Papists, 
that  repentance  is  a  grace  to  be  exercised  at  stated 
intervals,  as  a  sort  of  penance  ;  a  duty  which  is  to 
cancel,  at  one  stroke,  all  past  transgressions,  and 
which,  indeed,  may  be  deferred  till  the  last  moment 
of  dissolution. 


DISCOURSE  Xllt.  181 

Very  diflferent  from  this  is  that  repentance  which 
is  enjoined  by  the  Gospel. 

So  far  from  being  a  desultory  duty  to  be  perfor- 
med at  intervals,  it  is  a  fixed  habit  of  the  soul,  im- 
plying a  constant  detestation  of  sin,  a  lively  regret 
for  all  we  have  committed,  and  a  steady  purpose  of 
thorough  and  universal  amendment.  It  requires  in 
its  possessor  an  enlightened  and  discriminating  con- 
science ;  for  how  can  we  sorrow  for  sin,  unless  we 
understand  what  it  is  ? 

The  true  penitent,  therefore,  has  correct  views  of 
the  infinite  excellence  and  purity  of  God's  charac- 
ter ;  of  the  indispensible  obligation  of  all  intelligent 
creatures,  to  obey  his  law  which  is  holy,  and  just, 
and  good ;  of  the  injury  done  to  his  authority,  by 
the  violation  of  this  law  ;  of  the  necessity  of  guard- 
ing it  by  a  severe  penalty,  and  of  the  justice  of  that 
sentence  which  inflicts  everlasting  punishment  on 
every  offender.  Nor  are  these  views  of  sin  merely 
speculative:  they  touch  the  heart  of  the  true  peni- 
tent with  deep  humility  and  contrition.  For  he 
reckons  himself  among  the  chief  of  sinners  ;  his 
iniquities  overwhelmn  him  with  shame  and  confu- 
sion of  face  ;  he  considers  them  as  committed 
against  that  Being  to -whom  he  is  indebted  for  all 
that  renders  existence  desirable — against  (hat  Sa- 
viour who  freely  gave  himself  a  propitiatory  sacri- 
fice for  the  sins  of  the  world — against  that  Spirit 
whose  monitory  suggestions  and  attractive  in- 
fluences have  so  often  pointed  the  way,  and  urg- 
ed him  to  walk  in  the  path  to  heaven.     Memory, 


182  DISCOURSE  xril. 

spreads  before  him  the  scenes  of  his  past  life,  and 
day  after  day  passing  in  review  testifies  to  the  enor- 
mity of  his  ingratitude  and  his  guilt.  How  many 
moments  have  been  wasted  in  slothful  and  criminal 
supineness  !  How  many  have  been  devoted  to  the 
gratification  of  the  "  lust  of  the  flesh,  the  lust  of  the 
eyes,  and  the  pride  of  life  !"  And  how  have  all, 
even  those  which  have  witnessed  in  his  breast  some 
fervent  aspirations  after  holiness,  and  earnest,  though 
imperfect,  attempts  at  obedience,  been  sullied  by 
some  lurking  corruption  ?  For  all  this  he  grieves, 
not  merely,  nor  principally,  because  such  conduct 
has  exposed  him  to  the  dreadful  penalty  of  the  law, 
but  because  he  has  been  evil  and  unthankful  to 
him  whose  very  nature  is  "  love."  With  the  Psalm- 
ist, he  is  ready  to  exclaim,  "  Against  thee,  thee 
only  have  I  sinned,  and  done  this  evil  in  thy  sight." 
The  true  penitent  laments  also  the  remaining 
depravity  of  his  heart.  Even  in  his  most  pure  and 
holy  moments — in  those  which  witness  the  flight  of 
his  affections  from  earth  to  heaven,  and  the  ineffa- 
ble communion  of  his  spirit  with  the  Father  of 
spirits — even  then,  while  he  discovers  how  some 
selfish  and  sinful  desire  insinuates  itself  into  his 
soul,  he  feels  the  deepest  and  most  hearty  repent- 
ance for  his  present  guilt ;  for  he  then  is  best  able 
to  detect  its  true  and  odious  character,  by  contrast- 
ing it  with  his  clear  apprehension  of  real  purity  and 
holiness  of  heart.  And  if  such  seasons,  imbued 
with  so  sweet  a  savour  of  things  heavenly  and  di- 
yine,  and  affording  a   prelibation  of  that  blissful 


DISCOURSE  XIII.  18S 

State  where  sin  can  never  enter, — if  even  such  sea- 
sons demand  repentance  and  rehance  upon  the 
merits  of  Christ,  what  deep  sorrow  will  the  true 
penitent  feel  as  he  observes  his  affections  becoming 
more  gross  and  more  tainted  with  the  corrupt  influ- 
ence of  the  world  !  How  often  will  he  exclaim,  with 
the  Apostle,  "  O  wretched  man  that  I  am  !  who 
shall  deliver  me  from  the  body  of  this  death  ?" 
And  sensible,  from  past  experience,  of  his  ignor- 
ance, and  weakness,  and  guilt,  he  will  tremble  at 
the  dreary  prospect  of  a  life  which  is  always  to  be 
spotted  with  sin  ;  resolving,  however,  by  the  aid  of 
Divine  grace,  to  struggle  with  the  world,  the  flesh, 
and  the  devil,  and,  when  he  fails,  ever  to  feel  the 
deepest  contrition  and  sorrow. 

Such,  my  brethren,  is  the  nature  of  genuine 
repentance.  It  is  a  fixed  habit  of  the  soul,  under 
the  direction  of  an  enlightened  conscience,  discern- 
ing well  between  right  and  wrong,  and  sensible  of 
the  immense  evil  of  sin.  It  implies  a  constant  and 
cordial  detestation  of  sin,  a  lively  regret  for  all 
which  we  have  committed,  and  a  steady  purpose  of 
thorough  and  universal  amendment. 

II.  I  proceed,  in  the  second  place,  to  consider  the 
necessity  of  this  duty. — It  is  necessary  to  satisfy  the 
demands  of  conscience.  So  powerful  is  this  faith- 
ful monitor  within  our  breasts,  that  it  will  be  satis- 
fied with  no  extenuation  of  our  past  guilt — with 
nothing  short  of  sincere  repentance.  The  sinner  is 
on  this  account  unhappy,  for  he  stands  self-conderrr- 


184  DISCOURSE    Xlil. 

ned.  He  knows  that  he  has  violated  the  holy  law 
ol"  God,  and  that  he  deserves  the  Divine  displea- 
sure. He  regrets  that  his  transgressions  must  meet 
their  deserved  reward  ;  but,  alas !  his  sorrow  is 
entirely  selfish,  and  is  not  of  a  godly  sort.  And 
hence  arises  the  evidence  to  his  own  mind,  that  be- 
ing still  impenitent,  he  yet  retains  his  past  sinful 
disposition ;  which  is,  indeed,  itself  the  root  of  all 
his  transgressions,  and  which,  therefore,  renders  him 
still  an  object  of  the  just  displeasure  of  God.  Re- 
morse, therefore,  for  the  past,  and  dreadful  forebo- 
dings of  the  future,  often  fasten  upon  his  soul. 
Dismal  and  terrible  are  his  anticipations  of  that 
future  world  of  woe,  the  anguish  of  which  will  re- 
ceive its  keenest  poignancy  from  the  fact  that  repen- 
tance will  forever  be  a  stranger  to  its  miserable 
inhabitants. 

Again ;  Repentance  is  necessary  to  ensure  any 
prospect  of  future  amendment. — Perhaps  there  is 
scarcely  a  man  living,  except  some  solitary  mon- 
ster of  iniquity,  whose  vast  and  complicated  enor- 
mities have  blunted  every  perception  of  the  moral 
sense,  and  produced  that  consummation  of  deprav- 
ity the  perpetration  of  crime  for  its  own  sake  ;  who 
does  not  hope  at  a  future  period  to  correct  some 
sinful  propensities  which  he  now  acknowledges  in 
his  own  heart.  But,  alas!  how  foolish  and  unwise 
are  our  judgments  on  all  moral  subjects,  while  sin 
retains  its  empire  in  the  breast !  Future  amendment 
is  intended  while  past  and  present  guilt  excites  no 
penitential  sorrow.     As  well  may  the  intemperate 


DISCOURSE  XIII.  185 

man  promise  himself  a  future  deliverance  from  the 
miserable  thraldom  of  his  appetite,  while  continu- 
ing to  enjoy  his  cups.-  He,  who  sincerely  hopes 
ever  to  hate  sin,  must  now  hate  it:  he  who  antici- 
pates future  reformation,  must  now  exercise  un- 
feigned repentance. 

Again  ;  Repentance  is  necessary  to  procure  the 
pardon  of  our  past  sins,  and  the  protection  and  fa- 
vour of  God. — I  do  no^  mean  by  this,  my  brethren, 
that  repentance,  however  hearty  and  unfeigned, 
can  make  atonement  for  guilt,  or  recompense  the 
injury  done  to  the  Divine  government  by  our  viola- 
tion of  its  just  laws.  It  may,  indeed,  render  its 
possessor  a  proper  object  of  the  Divine  favour  ;  it 
may  prepare  him  for  obedience  hereafter ;  but  can 
never  remedy  the  evil  of  his  past  offences — for  those 
offences  have  endeavoured  to  oppose  the  rightful 
dominion  of  the  Sovereign  of  the  universe,  and  to 
introduce  anarchy,  confusion,  and  woe,  into  his 
intelligent  creation. 

I  know  there  are  those  who  teach  a  different  doc- 
trine— who  give  such  a  virtue  to  repentance  as  to 
make  it  obliterate  all  past  guilt,  and  satisfy  the  de- 
mands of  Divine  Justice.  I  will  not  stop  to  con- 
fute this  notion,  so  dishonourable  to  the  cause  of 
the  Redeemer,  and  so  destructive  of  the  souls  of 
men,  by  placing  it  in  the  light  of  human  reason 
alone,  which,  when  investigating  religious  truth, 
affords  such  imperfect  aid,  not  to  sav  deceptive 
guidance. 

24 


186  DISCOURSE  XIII. 

Let  Jesus  Christ  be  our  Guide  :  let  us  cast  one 
look  at  Calvary,  and  ask,  Why  there  the  Cross  was 
erected  ?  It  sustains  in  excruciating  torture  the  only 
begotten  Son  of  God.  Unlike  the  holy  martyrs, 
whose  souls,  sublimed  (so  to  speak)  by  their  last 
agonies,  are  almost  emancipated  from  their  prison 
of  clay  before  they  quite  leave  it,  and  enjoy  a  sweet 
prelibation  of  that  blissful  presence  of  God,  to  which 
they  will  soon  be  introduced  in  its  more  full  beauty 
and  lustre — this  holiest  of  martyrs,  this  pure  and 
spotless  Being,  is  overwhelmed  with  the  tremen- 
dous consummation  of  his  great  work,  and  exclaims 
— "  My  God  !  my  God  !  why  hast  thou  forsaken 
me  ?"  What  !  does  not  the  recollection  of  his  past 
innocence  sustain  him  in  the  trying  hour  ?  Is  He, 
the  Holy  One  of  God,  denied  that  consolation 
which  has  been  so  often  afforded  to  some  of  His 
humble  followers  ?  He  cries  with  a  loud  voice,  and 
yields  up  the  ghost.  Nature  bears  witness  to  the 
dignity  of  the  Sufferer,  and  to  the  value  of  his 
death,  by  prodigies  the  most  awful  and  portentous. 

And  can  you,  my  brethren,  believe  that  this  ter- 
rible tragedy  is  acted  merely  to  give  Jesus  Christ 
an  opportunity  of  placing  before  his  disciples  an 
example  of  patient  resignation  and  obedience  to 
the  will  of  God  ; — of  meek  forbearance  under  the 
grossest  injuries,  sealing  the  truth  of  his  divine  mis- 
sion by  a  martyrdom  so  singular  and  dreadful  ?  To 
suppose  this,  is  to  insult  God,  by  impeaching  his 
benevolence   and  his  wisdom  ; — his  benevolence. 


DISCOUKSE  XIII.  187 

by  imposing  so  heavy  a  weight  of  suffering  upon  an 
innocent  victim,  when  every  purpose  might  have 
been  answered  by  a  death  less  excruciating  to  both 
body  and  soul  ; — his  wisdom,  for  sure  it  was  to  be 
expected  that  a  death  so  awful,  and  marked  with 
such  prodigies,  would  naturally  lead  every  behold- 
er to  attach  to  it  a  value  infinitely  above  that  ascri- 
bed to  common  martyrdom.  The  terrible  majesty 
of  our  Saviour's  death  would  then  be  calculated  to 
lead  all  who  became  acquainted  with  it  into  the 
grossest  error. 

But,  my  brethren,  the  sacrifice  of  this  Lamb  of 
God  had  a  meaning  most  awful  and  momentous  ; 
it  testified,  that  without  shedding  of  blood,  there  is 
no  remission  of  sin.  It  proved  to  the  universe  of 
God,  the  awful  inflexibility  of  his  justice  ;  and  that 
sin,  even  in  this  little  world,  this  corner  of  his  vast 
dominions,  was  such  an  outrage  upon  the  economy 
of  his  government,  and,  if  suffered  to  pass  with  im- 
punity, would  be  so  destructive  of  universal  happi- 
ness, that,  to  atone  for  it,  no  less  a  sacrifice  than  the 
Son  of  God  was  necessary.  This  sacrifice,  too,  had 
a  meaning  most  gracious  and  condescending.  It 
testified,  that  such  was  the  benevolence  of  God  to- 
ward those  who  had  rebelled  against  him,  that  he 
was  willing  to  devise  some  means  by  which  his 
honour  might  be  preserved,  and  yet  they  restored  to 
favour.  Hence  was  Christ  wounded  for  our  trans- 
gressions, and  bruised  for  our  iniquities  :  the  chas- 
tisement of  our  peace  was  upon  him  ;  and  with  his 
stripes  we  are  healed.     All  we  like  sheep  have  gone 


188  l>iSCOUHSE   Xlll. 

astray  ;  we  have  turned  every  one  to  his  own  way  • 
and  the  Lord  hath  laid  on  him  the  iniquity  of  us 
all.  Now  God  can  be  just,  and  yet  the  justifier  of 
him  who  believes  in  Jesus.  When  I  say,  therefore, 
that  repentance  is  necessary,  if  we  would  obtain 
the  pardon  of  our  past  sins,  and  the  protection  and 
favour  of  God,  I  do  not  mean,  that  it  alone  is  ne- 
cessary. To  repentance  toward  God  must  be  join- 
ed faith  in  our  Lord  Jesus  Christ ; — the  one,  to 
teach  us  the  greatness  of  our  guilt  by  leading  us  to 
rely  solely  on  the  merits  of  the  Saviour  for  recon- 
ciliation with  God  ; — the  other,  to  produce  within 
us  that  deep  humility  and  self-abasement,  that  god- 
ly sorrow  and  contrition  for  sin,  and  that  earnest 
purpose  of  amendment,  which  are  so  necessary  to 
prepare  us  for  approaching  to  the  presence  of  Him 
who  is  of  purer  eyes  than  to  behold  iniquity." 

III.  Let  us  now,  in  the  last  place,  consider  the 
motives  which  should  lead  us  to  repentance.  They 
are  disclosed  in  our  text — "Repent  ye,  therefore, 
and  be  converted  ;  that  your  sins  may  be  blotted 
out."  Sincere  repentance,  then,  regards  the  oblit- 
eration of  guilt  from  the  table  of  our  own  hearts, 
and  from  the  book  of  God's  remembrance.  And 
did  we,  my  brethren,  duly  appreciate  these  two 
motives  to  repentance,  how  ready  and  anxious 
should  we  be  to  exercise  this  chief  of  Christian  gra- 
ces !  Think  what  it  is  to  be  freed  from  the  dominion 
of  sin — no  more  to  feel  the  influence  of  those  wick- 
ed passions  and  lusts  which  war  against  the  soul  ; 


DISCOURSE  XIII.  189 

and  which,  even  in  the  enjoyment  of  their  most  fa- 
vourite objects,  so  far  from  conferring  true  peace  on 
the  bosom  in  which  they  reside,  serve  only  to  dis- 
tract and  harrass  it  with  care,  anxiety,  remorse,  and 
woe.  Think  what  it  is  to  have  these  enemies  of  our 
real  happiness  destroyed,  and  in  their  place  to  feel 
the  sweet  dominion  of  love  toward  God,  and  good- 
will to  man. 

Repentance  produces  this  happy  change.  Peace 
of  conscience,  and  joy  in  the  Holy  Ghost,  reign 
within  the  bosom.  All  is  calm  and  cheerful.  In- 
deed, God  himself,  the  source  of  all  good,  conde- 
scends to  occupy  the  heart  of  the  truly  penitent. 
"  For  thus  saith  the  High  and  the  Holy  One  that 
inhabiteth  eternity,  whose  name  is  holy — I  dwell 
in  the  high  and  holy  place,  with  Him  also  that  is 
of  a  humble  and  contrite  spirit,  to  revive  the  spirit 
of  the  humble,  and  to  revive  the  heart  of  the  con- 
trite ones."  And  here,  my  brethren,  we  are  fur- 
nished with  a  test  of  the  sincerity  of  our  repentance. 
Do  we  seek  and  exercise  repentance,  in  order  to 
purify  the  heart,  and  free  it  from  the  dominion  of 
sin  ?  Do  we  grieve  for  our  past  and  present  guilt, 
because  it  is  such  base  ingratitude  against  the  Best 
of  Beings?  In  fine,  do  we  sorrow  for  sin,  because 
we  detest  it  in  all  its  shapes,  however  fascinating — 
in  all  its  forms,  however  disguised  so  as  to  be  taken 
by  a  corrupt  world  as  innocent  and  lawful — in  all 
its  subtle  and  ingenious  devices,  seducing  us  to 
comply  with  certain  maxims  and  customs  of  this 
sinful  age,  under  pretence  of  rendering  virtue  more 


190  DISCOURSE  Xlll. 

lovely  and  attractive ; — I  say,  do  we  sorrow  for  sin, 
because  we  detest  it  in  these  its  more  refined  work- 
ings, as  well  as  in  its  grosser  attacks  upon  our  pu- 
rity of  heart  and  life  ''  Much,  however,  as  this 
disinterested  detestation  of  sin  is  necessary,  as  a 
constituent,  and  indeed  prominent  trait  of  genuine 
repentance  ;  and  much  as  we  ought  to  be  excited 
to  this  duty,  that  the  influence  of  sin  on  our  hearts 
may  be  entirely  destroyed  ;  there  is  still  another 
motive  to  repentance  in  our  text,  addressed  to  that 
love  of  our  own  safety  and  happiness,  which  no 
principle  of  our  religion  forbids  us  to  indulge. 

The  expression,  "  that  your  sins  may  be  blotted 
out,"  when  compared  with  other  similar  phrases  in 
Scripture,  evidently  refers  to  a  deliverance  from 
that  punishment  justly  due  to  transgression.  God, 
then,  has  been  pleased  to  declare,  that  sincere  re- 
pentance, which  always  implies  a  cordial  faith  in 
Christ,  is  necessary  to  save  us  from  the  wrath 
to  come.  How  terrible  is  the  danger,  how  tre- 
mendous the  doom,  to  which  we  are  exposed  by 
sin  ;  and  yet  how  simple  the  condition  of  deliver- 
ance ! — repentance  toward  God  and  faith  in  our 
Lord  Jesus  Christ.  Alas  !  could  we  hesitate  a 
moment  to  comply  with  this  condition,  did  we  but 
fully  realize  the  importance  of  these  words — "  The 
wrath  to  come  ?" 

Painful  is  the  task,  my  hearers,  with  the  minis- 
ters of  God's  word,  to  point  to  sinners  the  sad  ter- 
mination of  their  career  of  wickedness.  And,  some- 
times, this  would  seem  but  to  render  more  callous 


DISCOtJRSK  XIII.  191 

the  heart  of  the  sinner  ;  perhaps,  because  of  the 
familiarity  of  most  minds  educated  in  Christian 
lands  with  this  awful  subject  ;  or,  in  some  cases, 
because  it  attacks  that  disdain  of  cowardice,  \vhich, 
in  a  few  souls,  lofty,  bold  and  heroic  amid  all  the 
dangers  of  this  life,  would  shrink  from  the  suspicion 
of  fearing  even  that  dread  Being,  who  can,  with  a 
word,  sink  them  to  their  original  nothing,  or  consign 
them  to  irremediable  woe. 

But,  my  hearers,  if  such  be  your  choice,  lay  aside 
for  a  moment,  I  beseech  you,  this  sad  insensibility, 
— this  presumptuous  daring.  Be  alive  to  your  own 
true  interest — mock  not  the  information  of  your  real 
danger.  Look  forward  a  little  through  the  succes- 
sive changes  of  your  future  life.  Like  the  present, 
they  will,  perhaps,  continue  to  rouse  some  of  you  to 
the  ardour  and  bustle  of  business  ;  some  to  the 
fascinations  of  pleasure  ;  and  others  to  the  chase  of 
fame.  Day  after  day  will  roll  by,  furnishing,  each 
in  its  turn,  a  sad  memento  to  your  weary  minds, 
that  all  below  is  "  vanity  and  vexation  of  spirit." 
Think  not  the  world  will  ever  afford  you  more 
happiness  than  at  present.  The  hour  of  your  de- 
parture will  at  length  arrive,  of  your  final  adieu  to 
this  world,  of  your  entrance  upon  that  future  state  of 
being,  in  which  God  has  declared,  that  he  that  en- 
ters unholy,  shall  be  unholy  still  ;  and  if  unholy, 
then  miserable,  and  miserable  for  ever. 

O  !  tremble,  then,  at  the  sentence  which  awaits 
the  finally  impenitent.  Our  Saviour  will  himself 
pronounce,  "  Depart,  ye  cursed,  into  €verlasing,firp. 


192  DISCOURSE  XIII. 

prepared  for  the  devil  and  his  angels."  ,  Shudder  at 
the  thought  of  entering  that  dismal  abode  of  woe, 
"  where  the  worm  dieth  not,  and  the  fire  is  not 
quenched."  Fear  him  who  thus  holds  the  awful 
sceptre  of  a  dominion  most  just  and  holy.  His 
justice  is  arrayed  in  dreadful  majesty,  and  well  may 
strike  his  enemies  with  terror.  His  mercy  is  cloth- 
ed with  condescension  and  pity :  it  breathes  pardon 
to  all  the  truly  penitent :  it  points  to  Jesus  Christ, 
who  is  able  to  save  to  the  uttermost  all  who  come 
unto  God  by  him  :  it  addresses  us,  this  day,  in  the 
language  of  our  text,  "  Repent  ye,  therefore,  and  be 
converted,  that  your  sins  may  be  blotted  out." 


DISCOURSE  XIV. 


HEBREWS   Xii.  2. 


Looking  unto  JesuSy  the  Author  and  Finisher  of  our 

faith. 

In  the  chapter  preceding  that  from  which  the 
words  of  the  text  are  taken,  the  Apostle  traces,  in 
a  brief  outline,  the  history  of  the  faithful.  From 
Abel  to  the  prophets,  he  describes  the  lineage  of 
the  children  of  God,  and  by  a  succession  of  illustri- 
ous examples,  shews  how  the  same  spirit  of  faith 
confirmed  and  cheered  the  hopes  of  all  the  saints 
of  old,  under  their  severest  trials  and  sufferings. 
God  was  the  object  of  their  firm  and  unshaken  con- 
fidence. Leaning  on  the  arm  of  Omnipotence,  and 
looking  for  their  final  reward  beyond  all  that  lies  on 
this  side  the  grave,  they  trusted  every  promise  and 
obeyed  every  call  of  Jehovah,  through  whatever 
path  of  difficulty  and  danger  it  might  lead  them. 
The  proof  of  their  faith,  though  severe,  was  short. 
The  pilgrimage  was  soon  ended,  and  its  wanderings, 
though  often  sad  and  weary,  conducted  them,  one 
after  the  other,  to  the  Canaan  of  eternal  rest. 
"  Wherefore,"  says  the  Apostle,  animated  by  the 

25 


194  DISCOURSE    XIV. 

bright  vision  of  the  long  train  of  worthies  which  had 
just  passed  before  his  eye,  and  giving  vent  to  all  the 
fervour  of  his  bold  and  ardent  spirit — "  Wherefore, 
seeing  we  also  are  compassed  about  with  so  great  a 
cloud  of  witnesses,  let  us  lay  aside  every  weight, 
and  the  sin  that  doth  so  easily  beset  us,  and  let  us 
run  with  patience  the  race  that  is  set  before  us ; 
looking  unto  Jesus,  the  Author  and  Finisher  of  our 
faith,  who,  for  the  joy  that  was  set  before  him,  eO' 
dured  the  cross,  despising  the  shame,  and  is  set 
down  at  the  right  hand  of  the  throne  of  God."  In 
this  beautiful  and  cogent  exhortation,  the  Apostle 
alludes  to  certain  public  games  which  were  com- 
mon at  that  time  in  the  pagan  world.  At  these 
games  were  various  exhibitions  of  strength  and  agil- 
ity, among  which  not  the  least  conspicuous  was 
running  on  foot  for  some  prize  of  victory.  The 
competitors  in  such  races  were  well  prepared  for 
the  contest.  They  took  care  beforehand,  by  a 
proper  regimen  and  discipline,  to  give  their  bodies 
all  the  strength  and  vigour  of  which  they  were  sus- 
ceptible ;  they  divested  themselves  at  the  race  of 
every  useless  incumbrance  ;  they  caught  the  spirit 
of  emulation  from  the  gaze  of  the  surrounding 
spectators,  among  whom  were  many  who  had  pre- 
viously taken  a  part  in  the  same  games,  and  were 
wearing  the  laurels  of  their  triumph  ;  they  fixed  a 
steady  eye  on  the  goal  which  was  before  them, 
and,  rushing  impetuously  forward,  sought  a  fading 
crown  of  glory  from  the  hand  of  the  director  and 
arbiter  of  the  contest. 


DISCOUHSK   XIV.  196 

To  such  a  scene  did  Paul  allude,  when  he  ex- 
horted the  Hebrew  Christians  to  run  with  patience 
the  race  that  was  set  before  them.  He  urges  thera 
to  be  animated  by  the  example  of  the  many  worthies 
of  whom  he  had  been  speaking,  and  whom  he  des- 
cribes, by  a  bold  figure  of  rhetoric,  as  looking  down 
from  their  seats  of  bliss  on  the  theatre  of  this  lower 
world,  to  witness  the  struggles  which  the  followers 
of  Christ  were  making  to  procure  an  incorruptible 
crown.  He  directs  them  to  castaway  every  weight 
of  sin  which  might  impede  their  course,  and,  above 
all,  he  calls  them  to  look  unto  Jesus,  the  Author 
and  Finisher  of  his  and  their  faith,  the  great  Super- 
intendant  of  the  holy  contest  in  which  they  were 
engaged,  the  final  Arbiter  of  their  destiny,  and  from 
whom  they  would  receive  the  glorious  reward  of 
all  their  toils  and  suflferings. 

My  brethren,  it  is  our  duty  to  run  the  same  race 
of  Christian  perseverance,  and,  if  we  are  faithful 
unto  the  death,  it  will  be  our  happiness  also  to 
receive  that  crown  of  glory  which  fadeth  not  away. 
We,  too,  have  all  the  motives  of  encouragement 
and  consolation  which  Paul  addressed  to  the  He- 
brew Christians ;  but  waving  all  the  rest,  let  us 
confine  our  attention  to  this  single  consideration, 
that  Jesus  is  both  the  Author  and  Finisher  of  our 
faith.  Let  us  endeavour  to  understand  this  truth 
in  its  proper  extent  and  importance,  and  then  make 
such  a  practical  use  of  it,  as  will  tend,  under  the 
blessing  of  God,  to  confirm  and  advance  us  in  our 
Christian  course.     For  this  purpose  I  propose  to 


196  DISCOURSE   XIV. 

consider, — 1st,  In  what  respects  Jesus  is  the  Author 
of  our  faith, — 2dly,  In  what  respects  he  is  the  Fin- 
isher of  itj — and  3dly,  How  we  are  to  look  unto  Him 
in  this  interesting  character. 

I.  Let  us  consider  in  what  respects  Jesus  is  the 
Author  of  our  faith. 

1.  He  is  the  Author  of  our  faith,  by  accomplishing 
those  events  in  the  economy  of  God's  government, 
which  were  necessary  to  open  the  way  for  the  pro- 
mulgation of  the  doctrines  of  the  Cross. — These 
doctrines  all  harmonize  and  centre  in  one  point,  the 
reconciliation  of  sinful  man  to  the  offended  Majesty 
of  heaven,  through  Jesus  Christ.  But  how  was 
this  proclamation  of  mercy  to  be  made  to  a  world 
of  rebels,  without  infringing  the  authority  of  God's 
law  ;  without  sullying  the  honor  of  his  government  ; 
without  shaking  the  stability  of  his  throne  ?  Infinite 
Wisdom  solved  these  tremendous  difficulties,  and  de- 
vised a  scheme  of  redemption  which  should  be  as  il- 
lustrious in  displaying  the  justice  as  the  mercy  of  God. 
The  Son  of  God  condescended  to  pour  out  his  blood 
for  the  remission  of  sin,  that  God  might  be  just,  and 
yet  the  justifier  of  him  who  believes  in  Jesus.  The 
cross  was  to  sustain  a  Victim  so  pure,  so  immacu- 
late, so  holy — what  do  I  say  ?  it  was  to  bear  on  its 
torturing  arms  the  Son  of  God  himself — one  who 
declared  himself  equal  to  the  Father — a  dying 
spectacle  to  angels  and  to  men,  to  prove  that  sin 
eould  be  expiated  by  no  sacrifice  less  costly.  Now, 
Xay  brethren,  elevate  your  minds  to  the  contempla- 


DISCOURSE    XIV.  197 

tion  of  this  august  and  awful  scene  ;  the  Son  of  God 
descending  from  heaven  and  dying  on  Calvary,  to 
ransom  our  ruined  race  from  the  dreadful  conse- 
quences of  sin  :  think,  too,  how  much  was  to  be 
done  to  prepare  the  way  for  so  astonishing  an  event. 
From  the  time  that  the  consoling  prophecy  was 
given,  that  the  seed  of  the  woman  should  bruise  the 
head  of  the  serpent,  to  that  awful  moment  of  con- 
summating the  work  of  redemption,  when  Jesus 
exclaimed,  "  It  is  finished  " — in  this  long  lapse  of 
ages,  how  many  grand  events  must  transpire  before 
the  "  fulness  of  time"  could  come  !  A  deluge  must 
sweep  from  the  earth  its  sinful  inhabitants,  a  chosen 
few  must  be  preserved  to  re-people  the  world. 
Their  descendants  must  be  scattered  abroad.  A- 
braham  must  be  called  from  his  kindred,  and  a 
solemn  covenant  be  made  with  him  by  Jehovah,  to 
preserve  in  his  seed  the  line  of  the  faithful.  His  de- 
scendants must  be  led  forth  from  their  Egyptian 
bondage.  The  law  must  be  given  from  mount 
Sinai.  The  Jewish  economy  must  be  established. 
The  heathen  must  be  scattered  before  the  children 
of  Israel,  and  themselves  established  in  the  promis- 
ed land.  They  must  become  a  distinct  people, 
separated  from  the  rest  of  the  world  to  retain 
the  knowledge  of  the  true  God,  and  to  furnish  a 
parentage  for  the  expected  deliverer  of  mankind. 
But  the  time  would  fail  me  to  tell  of  the  vast 
changes  which  this  wonderful  people  experienced  : 
of  the  revolutions  too,  which  were  all  the  while 


198  DISCOURSE   XIV. 

taking  place  in  the  Gentile  world — the  rise  and  fall 
of  empires,  the  progress  of  arts  and  sciences,  the 
turning  and  overturning  of  the  great  mass  of  human 
affairs  and  projects,  by  all  of  which  the  way  was 
preparing  to  usher  in  one  simple  but  grand  event ; 
the  sacrifice  on  the  cross  of  the  only  begotten  Son 
of  God. 

Now,  who  had  the  controul  of  this  astonishing 
order  of  things  ?  Who  superintended  and  directed 
these  momentous  events  ?  It  was  the  Son  of  God 
himself,  as  we  are  abundantly  taught  in  Scripture  ; 
He  who  was  in  the  beginning  with  God,  and  was 
God  ;  by  whom  all  things  were  made,  and  by 
whose  providential  agency  they  have  continually 
been  sustained.  He  took  on  himself  the  whole 
work  of  redemption  in  its  preparation,  its  pro- 
gress, and  its  consummation.  After  having  guided 
by  his  controlling  hand  the  long  train  of  events 
which  must  precede  his  appearance  in  our  world, 
when  the  fulness  of  time  was  come,  he  left  the 
bosom  of  his  Father,  took  upon  himself  the  form 
of  a  servant,  and  became  obedient  unto  death, 
even  the  death  of  the  cross.  Then,  and  not  till 
then,  could  repentance  and  remission  of  sin  be 
preached  in  his  name.  Then,  and  not  till  then, 
could  the  doctrines  of  the  Cross,  the  great  object  of 
the  Christian's  faith  and  confidence,  be  fully  un- 
folded and  explained.  Let  us  look  then,  my  breth- 
ren, unto  Jesus  as  the  Author  of  our  faith,  because 
he  hath  accomplished  those  events  in  the  economy 


DISCOURSE    XIV.  199 

of  God's  government,  which  were  necessary  to  open 
the  way  for  the  promulgation  of  the  doctrines  of  the 
Cross. 

2.  Jesus  is  the  Author  of  our  faith,  by  having 
promulgated  liimself,  and  by  his  Apostles,  the  doc- 
trines of  the  Cross. — After  the  way  was  opened  for 
the  pardon  of  sin,  and  for  man's  acceptance  with 
God,  by  the  obedience,  the  sufferings,  and  the  death 
of  Christ,  it  was  still  necessary  that  the  meaning  of 
these  wonderful  events  should  be  explained.  Oth- 
erwise, they  would  have  been  shrouded  in  impen- 
etrable mystery  :  and  man,  though  so  deeply  inter- 
ested in  them,  could  only  have  gazed  on  them  with 
wonder  and  awe.  Our  Saviour,  therefore,  before 
his  crucifixion,  and  his  Apostles  more  fully  after  it, 
taught  the  connection  between  his  sufferings,  obe- 
dience, and  death,  and  man's  salvation.  They 
taught,  that  by  the  blood  of  Jesus,  a  full  pardon  of 
guilt  might  be  obtained,  and  that  the  simple  condi- 
tions of  this  pardon  were,  repentance  toward  God, 
and  faith  in  Jesus  Christ.  These  doctrines  of  the 
Cross,  my  brethren,  have  reached  our  ears.  The 
Son  of  God,  who  now  guides  and  governs  the  affairs 
of  this  lower  world,  hath  distinguished  us  by  his 
providence  from  thousands  of  our  fellow  men,  by 
placing  in  our  hands  the  records  of  his  sufferings  and 
death,  and  by  instructing  us  how  we  may  become 
interested  in  the  atonement  which  he  has  made  for 
sin.  From  him  emanates  the  light  of  religious  truth, 
which  beams  upon  us  in  meridian  lustre.  To  him, 
therefore,  let  us  look,  as  the  Author  of  our  faith, 


200  DISCOURSE    XIV. 

because  he  hath  by  himself,  and  by  his  Apostles, 
promulgated  the  doctrines  of  the  Cross. 

3.  Jesus  is  the  Author  of  our  faith,  by  produ- 
cing this  grace  within  us,  through  the  influences  of 
the  Holy  Spirit.  It  Avas  not  enough^  my  brethren, 
for  our  Saviour  to  accomplish  those  events  which 
were  necessary  to  prepare  the  way  for  the  pro- 
mulgation of  the  doctrines  of  the  Cross.  It  was 
not  enough  for  him  to  have  promulgated,  by  him- 
self and  his  Apostles,  these  doctrines  so  glorious 
to  God,  and  so  interesting  to  man.  The  most 
difficult  part  of  his  work  yet  remained  to  be  ac- 
complished ;  the  greatest  obstacle  was  yet  to  be 
removed  ;  the  most  splendid  triumph  was  yet  to  be 
won.  He  had  satisfied  the  demands  of  Divine  Jus- 
tice. He  had  conquered  the  powers  of  darkness ; 
but  he  had  not  subdued  the  heart  of  man ;  that  al- 
most impregnable  fortress  of  iniquity,  full  of  pas- 
sions and  propensities  the  most  sinful ;  subject  to 
the  dreadful  rule  of  the  powers  of  darkness  ;  in 
league  with  the  great  adversary  of  all  good ;  hostile 
to  the  interests  of  its  rightful  Sovereign  ;  unwilling 
to  submit  to  his  lawful  authority  ;  and,  above  all, 
spurning  with  deadly  hatred  his  kindest  overtures 
of  pardon  and  reconciliation.  This  foe  must  be 
subdued,  and  none  but  the  arm  of  Omnipotence 
could  subdue  it.  Christ,  by  his  death,  procured  for 
sinful  and  rebellious  man  the  influences  of  the  Holy 
Spirit,  and  this  mighty  and  mysterious  Agent  per- 
fects the  triumph  of  the  Cross.  Your  experience, 
Christians!  will  testify,  that  if  you  have  aught  of  faith 


DISCOURSE  XiV^.  201 

in  your  hearts  toward  the  blessed  Redeemer,  it  was 
indeed  the  gift  of  God.  His  Spirit  first  enlightened 
your  benighted  understandings  to  discern  the  things 
of  your  everlasting  peace.  His  spirit  first  convinced 
you  of  sin,  of  righteousness,  and  of  judgment.  His 
Spirit  first  bowed  your  will  in  submission  to  God's 
will.  His  Spirit  first  led  you  to  sincere  repentance 
for  all  your  guilt,  and  to  embrace  Jesus  Christ  as 
your  only  Saviour  and  your  only  hope. — And  your 
experience  also,  my  fellow-sinners,  who  are  yet 
strangers  to  Christ,  your  experience  will  testify, 
that  without  the  influences  of  God's  Spirit  upon 
your  hearts  you  must  remain  his  enemies,  and 
have  no  share  in  the  benefit  of  his  Son's  death. 
Else,  why  is  it  that  you  continue  to  reject  this 
Saviour ;  you  who  are  so  convinced  of  the  short- 
ness and  vanity  of  human  life — of  the  certainty 
of  death,  judgment  and  eternity — of  the  awful  reali- 
ties of  heaven  and  of  hell — and  of  the  truth  of  God's 
most  solemn  declaration,  "  He  that  believeth  not  the 
Son  shall  not  see  life,  but  the  wrath  of  God  abideth 
on  him  ?  Why  is  it  that,  in  spite  of  all  that  has  been 
done  for  your  salvation  ;  in  contempt  of  those  doc- 
trines of  the  Cross,  which  have  been  so  often  pro- 
claimed within  your  hearing,  and  the  truth  of  which 
you  hesitate  to  call  in  question ;  in  disregard  too 
of  your  own  best  good  ; — why  is  it  that  you  still 
reject  the  Saviour  ?  It  is  because  his  Spirit  is  ne- 
cessary to  renovate  your  hearts,  and  to  lead  you  to 
believe  on  him.  Be  convinced,  I  pray  you^  of  this 
humbling,  yet  salutary  truth  ;  and  let  us  all  look, 
26 


;202  DISCOURSE  xiv^ 

without  further  delay,  unto  Jesus  as  the  Author  of 
our  faith,  because  he  alone  can  produce  this  grace 
within  us,  through  the  influences  of  the  Holy  Spirit. 

II.  I  proceed  to  consider  in  what  respects  Jesus 
is  the  Finisher  of  our  faith. 

1.  Jesus  is  the  Finisher  of  our  faith,  because  he  is 
now  accomplisliing,  and  will  continue  to  accom- 
plish, those  events,  in  tiie  economy  of  God's  gov- 
ernment, which  are  necessary  to  prepare  the  way 
for  the  consummation  of  his  mediatorial  work. 
Many  of  the  objects  of  our  faith,  my  brethren,  are 
still  future.  We  look  forward  to  the  universal  difl"u- 
sion  of  the  religion  of  Jesus,  and  the  complete 
establishment  of  his  dominion  through  the  earth  ; 
to  the  resurrection  of  all  men  from  the  dead  ;  to  the 
dissolution  of  this  material  world  ;  to  the  day  of 
judgment,  and  to  the  retributions  of  eternity.  Now 
how  much  remains  to  be  done  in  the  economy  of 
God's  government,  to  prepare  the  way  for  the  ar- 
rival of  these  grand  and  momentous  events !  That 
they  will  happen  we  do  most  firmly  believe  ;  but 
we  are  not  enough  disposed  to  think  of  that 
Omnipotent  Agent  who  is  now  guiding  and  con- 
trolling all  the  affairs  of  this  lower  world,  with 
reference  to  the  glorious  consummation  of  his 
mediatorial  work.  It  is  Jesus  Christ  who  is  thus 
wielding  the  destinies  of  man,  who  is  accomplishing 
those  astonishing  changes  in  the  earth,  which  have 
of  late  so  baffled  the  conjectures  of  politicians,  so 
confounded  the  sagacity  of  the  great,  and  filled  all 


DISCOURSE   XIV.  203 

men  with  awe  and  wonder.  It  is  Jesus  Christ  who 
will  goon  to  effect  revolutions  still  more  surprising; 
to  pull  down  and  build  up  states  and  empires  ;  to 
punish  nations  for  their  sins  ;  to  eradicate  the  re- 
mains of  ancient  and  cruel  superstitions  ;  to  enlight- 
en and  reform  mankind  ;  to  animate  the  prayers, 
and  concentrate  the  efforts,  and  knit  together  the 
affections,  of  those  who  have  espoused  his  cause 
throughout  the  whole  world  ;  to  heal  the  divisions 
and  animosities  of  sects  ;  and,  through  the  instru- 
mentality of  his  disciples,  to  make  the  influence  of 
his  doctrines  universal  among  men.  It  is  Jesus 
Christ  who  will  adorn  the  Church  with  its  millen- 
nial lustre.  It  is  Jesus  Christ  who  will  come  in  the 
glory  of  his  Father  to  accomplish  the  dread  solem- 
nities of  the  final  day.  At  his  voice  the  sea,  and 
death,  and  hell  shall  give  up  their  dead.  All  men 
shall  stand  before  his  tribunal.  At  the  breath  oHiis 
mouth  the  elements  shall  melt  with  fervent  heat, 
and  vanish  into  their  original  nothingness.  His 
lips,  my  brethren,  will  pronounce  the  eternal  doom 
of  each  one  of  us  :  and  as  He  sentences  us,  we  shall 
either  sink  into  the  horrors  of  the  infernal  world,  or 
rise  with  him  to  the  joyful  mansions  of  complete 
and  unfading  bliss.  Let  us  look  then,  unto  this 
Jesus,  as  the  finisher  of  our  faith,  because  he  is 
now  accomplishing,  and  will  continue  to  accom- 
plish, those  events  in  the  economy  of  God's  govern- 
ment, which  are  necessary  to  prepare  the  way  for 
the  consummation  of  his  mediatorial  work. 


204  DISCOURSE  XIV. 

2.  Jesus  is  the  Finisher  of  our  faith,  because  he 
continues  to  instruct  us  more  fully  in  the  doctrines 
of  the  Cross. — The  Christian's  faith  is  in  one  sense 
progressive.     He  is  not  at  once  enlightened  into 
the  knowledge  of  all  the  truths  of  the  kingdom  of 
God.     "  By  reason  of  use,  his  senses  are  exercised 
to  discern  both  good   and  evil."    By  embracing 
wider  and  wider  views  of  religious  truth,  he  "  leaves 
the  principles  of  the  doctrine  of  Christ,  and  goes  on 
unto  perfection."     He  searches  his  Bible.     He  lis- 
tens to  the  public  ministrations  of  the  word.     He 
explores  the  recesses  of  his  own  heart.     He  looks 
back  upon  the  experience  of  his  past  life.     He 
scrutinizes  the  dispensations  of  Providence.     He 
extracts  from  all  these  sources  the  richest  food  for 
his  faith.     He  acquires  a  supply  of  heavenly  man- 
na ;  and,  nourished  by  it,  he  is  continually  growing 
up  unto  "  a  perfect  man,  unto  the  measure  of  the 
stature  of  the  fulness  of  Christ."    Now  to  whom  is 
the  Christian  indebted  for  these  various  sources  of 
improvement  in  the  Divine  life  ?  Who  is  thus,  by 
his  providence  and  his  word,  casting  a  brighter  and 
brighter  light  upon   the  Christian's    path   toward 
heaven,  elevating  his  views  more  and  more  above 
the  things  which  "  are  seen  and  are  temporal,  and 
fixing  them   with   intenser  gaze  upon  the  things 
which  are  not  seen  and  are  eternal  ?"  It  is  Jesus 
Christ,  the  Disposer  of  all  events,  the  Shepherd  of 
his  own  flock,  the  Head  of  his  church,  the  King  in 
Zion.     To  him,  therefore,  let  us  look,  my  brethren, 
as  the  Finisher  of  our  faith  ;  because  he  continues 


DISCOURSE  XIV.  205 

to  instruct  iia  more  fully  in  the  doctrines  of  the 
Cross. 

Finally  ;  Jesus  is  the  Finisher  of  our  faith,  be- 
cause he  confirms  and  invigorates  this  grace  within 
us  by  the  influences  of  his  holy  Spirit,  and  will 
finally  perfect  it  in  the  unclouded  vision  of  the 
heavenly  world.  The  kingdom  of  heaven  in  the 
heart  of  believers  is  like  a  grain  of  mustard  seed  ; 
small  in  its  origin  ;  gradual  in  its  growth,  but  all 
the  while  pushing  upward  to  maturity ;  unfolding 
its  latent  energy  ;  and  at  last,  when  transplanted  to 
the  paradise  above,  displaying  itself  in  complete 
luxuriance,  and  beauty,  and  perfection.  Faith  is 
this  germ  of  all  the  Christian  graces  ;  but  how 
much  Divine  culture  is  necessary,  ere  it  discloses 
its  proper  fruits  !  Too  often,  the  cares  of  this  world 
and  the  deceitfulness  of  riches  choke  this  seed,  and 
it  becomes  unfruitful.  Indeed,  it  would  soon  lan- 
guish and  die,  did  not  the  same  hand  which  origin- 
ally planted  it  in  the  believer's  heart,  continue  to 
refresh  it  with  the  dews  of  Divine  grace.  Jesus 
Christ  is  careful  not  to  forsake  those  whom  the 
Father  has  given  him.  Having  begun  the  good 
work  of  faith  in  the  soul,  he  will  carry  it  on  unto  per- 
fection. Yes,  Christians,  notwithstanding  your  er- 
rors and  sins  ;  notwithstanding  your  deplorable 
conformity  to  this  world  ;  notwithstanding  the 
injury  you  do  to  the  cause  of  the  Redeemer,  by  so 
ungratefully  neglecting  to  act  in  all  things  as  be- 
comes his  humble  followers  ;  notwithstanding  the 
little  you  do  for  Him  by  whose  blood  you  have 


^06  DISCOURSE  XIV. 

been  redeemed  from  the  curse  of  the  law,  he  doeft 
not  forsake  you.  How  often  does  he  reclaim  yout 
wandering  feet,  by  convincing  you  that  the  world 
which  you  are  sometimes  seduced  to  love,  is  but 
vanity  and  vexation  of  spirit!  How  often  does  he 
excite  within  you  the  sigh  of  penitence  for  your 
sins  !  How  often  does  he  lead  you  to  form  holy  and 
successful  resolutions  of  amendment !  How  often 
does  he  guard  you  against  the  temptations  which 
do  most  easily  beset  you  !  How  often  does  he 
chasten  you  by  frustrating  your  favourite  worldly 
projects,  and  by  depriving  you  of  some  worldly 
good,  and  thus  lead  you  back  to  God  !  How  does 
he  bless  you  in  the  enjoyment  and  use  of  all  the 
means  of  grace  !  How  does  he  condescend  himself 
to  occupy  your  hearts  by  the  influences  of  his  Holy 
Spirit,  confirming  and  invigorating  your  faith,  and 
increasing  within  you  every  Christian  grace  and 
virtue  !  And  thus  will  he  still  continue  to  reclaim, 
to  chasten,  to  instruct,  and  to  guide  you.  If  you 
are  truly  his  disciples,  nothing  shall  separate  you 
from  his  love  ;  nothing — "  neither  death,  nor  life, 
nor  angels,  nor  principalities,  nor  powers,  nor 
things  present,  nor  things  to  come,  nor  height, 
nor  depth,  nor  any  other  creature,  shall  be  able 
to  separate  you  from  the  love  of  God,  which  is 
in  Christ  Jesus  your  Lord."  He  will  ever  be 
near  you,  to  strengthen  and  increase  your  faith. 
By  this  faith  he  will  fortify  you  to  resist  the  great 
adversary  of  your  souls.  By  it,  he  will  enable  you 
to  overcome  the  world.     By  it,  he  will  purify  your 


DISCOURSE  XIV. 


^m 


hearts  and  ripen  you  for  heaven.  By  it,  he  will 
cause  you  to  triumph  over  your  last  enemy,  the  kin^ 
of  terrors.  By  it  he  will  thus  bring  you  to  the  gales 
of  paradise. — Then  shall  Faith  have  done  its  per- 
fect work.  Then  shall  Jesus  be  emphatically  the 
Finisher  of  it,  by  rendering  it  no  longer  necessary  r 
for  he  will  introduce  you  to  the  unclouded  vision 
of  the  heavenly  world.  Faith  will  be  swallowed 
up  in  sight.  "  Now  ye  see  through  a  glass  darkly, 
but  then  face  to  face  :  now  ye  know  in  part,  but 
then  shall  ye  know  even  as  also  ye  are  known.'" 
Then  will  be  the  termination  of  the  race  that  is 
now  set  before  you.  Then,  if  yon  continue  sted 
fast  unto  the  end,  you  will  receive  from  Christ 
himself  that  crown  of  glory  which  fadeth  not  away. 
Look,  therefore,  my  brethren,  unto  Jesus,  as  the 
Author  and  Finisher  of  your  faith.  Look  unto  him 
with  a  spirit  o^  confidential  trust :  for  His  omnipotent 
arm  manages,  in  its  vast  extent,  the  sublime  work 
of  redemption,  and  will  bring  it  to  a  most  glorious 
and  successful  result — a  result  which  will  reflect 
the  brightest  lustre  on  the  character  of  God,  and 
redound  to  the  eternal  and  unspeakable  happiness 
of  all  who  put  their  trust  in  him.  Look  unto  him 
with  a  spirit  o^  humble  docility :  for  in  him  "  are  hid 
all  the  treasures  of  wisdom  and  knowledge  :"  from 
him  must  you  hope  to  derive  that  light  of  Divine 
Truth,  which  is  to  shine  in  the  dark  places  of  your 
understanding  ;  thence  to  dispel  all  error,  and 
doubt,  and  perplexity,  and  to  guide  you  in  the  way 
everlasting.     Finally,  look  unto  him  with  a  spirit  of 


208  DISCOURSE   XIV. 

cordial  dependence :  for  the  Comforter,  which  he 
sends,  first  shed  abroad  the  love  of  God  in  your 
hearts.  And  to  this  same  Spirit  of  holiness  must 
you  constantly  be  indebted  for  the  increase  of  your 
faith.  He  alone  can  preserve  it  from  shipwreck. — 
He  alone  can  make  it  as  an  anchor  of  the  soul,  both 
sure  and  stedfast.  He  alone  can  so  confirm,  and 
invigorate,  and  ripen  it,  that  it  shall  be  prepared  at 
last  to  be  finished  and  swallowed  up  in  the  uncloud- 
ed vision  of  the  heavenly  world. 


._v«^V 


ci^laffMidiirj 


m^ 


DISCOURSE  XV. 


tJiJ«T       ,|ll>  ftift 

HEBREWS    Xii.  2.  ,^   -r.-^-fT.^i  m^ 


fjooking  unto  Jesus,  the  Author  and  Finisher  of  our 

faith. 

W^HiLE  discoursing  from  these  words,  the  last 
Sabbath,  I  attempted,  my  brethren,  to  place  before 
you  the  several  respects  in  which  Jesus  Christ  may 
be  considered  as  the  Author  and  Finisher  of  our 
faith.  From  what  was  said,  it  would  seem  that  he 
is  entitled  to  this  appellation  for  the  following  rea- 
sons: because  he  accomplished  those  events  in  the 
economy  of  God's  government,  which  were  neces- 
sary to  open  the  way  for  the  promulgation  of  the 
doctrines  of  the  Cross ;  because  he  promulgated, 
by  himself  and  by  his  Apostles,  these  doctrines,  so- 
glorious  to  God,  and  so  interesting  to  man  ;  be- 
cause he  alone  produces  faith  within  us,  through 
the  influences  of  the  Holy  Spirit ;  because  he  is 
now  accomplishing,  and  will  continue  to  accom- 
plish, those  events  which  are  necessary  to  prepare 
the  way  for  the  consummation  of  his  mediatorial 
work;  because  he  continues  to  instruct  us  more 
fully  in  the  doctrines  of  the  Cross  ;  because  he  con- 

27 


210  DISCOURSE  XV. 

firms  and  invigorates  our  faith,  by  the  influences  of 
the  Holy  Spirit,  and  will  finally  perfect  it  in  the 
unclouded  vision  of  the  heavenly  world.  Such 
are  the  various  attitudes  in  which  Jesus  Christ  pre- 
sents himself  to  our  view,  as  the  Author  and  Finish- 
er of  our  faith.  Thus,  wielding  the  sceptre  of 
universal  empire,  and  managing  in  its  vast  extent 
the  great  work  of  redemption  ;  thus  carrying  it  on 
to  a  most  successful  and  glorious  result,  which  will 
reflect  the  brightest  lustre  on  the  character  of  God, 
and  redound  to  the  eternal  happiness  of  all  who  put 
their  trust  in  him  ;  thus  opening  the  treasures  of  his 
mfinite  wisdom  and  knowledge,  and  distributing 
most  liberally  the  riches  of  Divine  Truth,  to  all  who 
will  receive  and  use  them  for  Uie  relief  of  their 
spiritual  wants  ;  thus  shedding  down,  as  the  choi- 
cest of  his  blessings,  the  Holy  Comforter,  to  renew 
the  hearts  and  invigorate  the  graces  of  all  whom  his 
Father  hath  given  him  ;  thus  supporting  and  guiding 
his  disciples,  through  this  pilgrimage  of  tears,  in  the 
straight  and  narrow  path  which  leads  to  the  man- 
sions of  eternal  rest  ; — sustaining  this  character  so 
sublime  and  so  interesting,  most  justly  is  he  pro- 
posed to  us  by  the  Apostle  as  the  great  Object  of 
our  faith. — Wherefore,  while  running  with  patience 
the  race  that  is  set  before  us,  while  stitiggling  for 
that  crown  of  glory  which  fadeth  not  away,  Chris- 
tians are  called  upon  by  every  principle  of  reason^ 
by  every  motive  of  esteem,  by  every  tie  of  gratitude, 
continually  to  look  unto  Jesus  with  a  spirit  of  con- 
fidential trust,  of  humble   docility,   and  of  cordial 


DISCOURSE   XV.  211 

dependence.  These  are  the  affections  which 
should  glow  in  the  breast  of  every  believer  who 
hopes  to  "  hold  the  beginning  of  his  confidence 
stedfast  unto  the  end  ;" — and  to  urge  upon  you. 
my  brethren,  the  duty  of  cultivating  these  affections 
is  the  object  of  this  discourse, 

I.  First,  then,  it  is  the  duty  of  Christians  to  look 
unto  Jesus,  as  the  Author  and  Finisher  of  their 
faith,  with  a  spirit  of  confidential  trust. — U  he  man- 
ages the  work  of  redemption  in  all  its  vast  and 
momentous  extent ;  if  from  that  remote  moment 
in  eternity,  when  he  pledged  himself  to  leave  the 
bosom  of  the  Father,  and  pour  out  his  blood  on 
Calvary  for  the  remission  of  sin,  to  that  glorious 
consummation  of  his  mediatorial  character,  when, 
all  things  having  been  subdued  unto  him,  he  shall 
deliver  up  the  kingdom  to  God,  that  God  may  be 
all  in  all ;  if  during  the  lapse  of  these  long  and 
eventful  ages,  his  hand  has  wielded,  and  shall  still 
wield,  the  sceptre  of  the  kingdom  of  grace,  then  is 
that  kingdom  safe,  nor  shall  even  the  gates  of  hell 
prevail  against  it.  Let  not,  then,  the  weakest  dis- 
ciple of  Christ  give  place,  for  one  moment,  to 
doubt  or  despondency.  Let  him  remember  who 
that  Saviour  is  in  whom  he  hath  trusted.  He  is 
the  Friend  of  sinners.  Full  of  compassion  toward 
a  world  lying  in  wickedness,  anxious  to  rescue 
every  sincere  penitent  from  the  tremendous  curse 
of  the  law.  He  condescended  himself  to  feel  this 
curse,  and  to  drink,  to  its  dregs,  that  mysterious 


212  DISCOURSE    XV. 

cup  of  wtath,  the  very  anticipation  of  which  so  ago- 
ftiz^d  his  soul,  that  his  human  nature  almost  shrunk 
beneath  the  torture,  and  found  a  temporary  relief 
only  in  a  sweat  of  blood.  Yes,  my  brethren,  the 
garden  of  Gethsemane,  with  its  midnight  scene  of 
anguish  ;  the  hall  of  Pilate,  with  its  cruel  scourges, 
and  mocking  crown  of  thorns  ;  the  hill  of  Calvary, 
with  its  torturing  cross  and  reviling  persecutors  ; 
these  testify  w  ith  a  language,  forcible,  honest,  and 
affecting  as  the  last  accents  of  the  dying,  that  Jesus 
is  the  Friend  of  sinners.  Never,  therefore,  has  he 
deserted,  never  will  he  desert,  his  mediatorial  work; 
never  has  he  forsaken,  never  will  he  forsake,  the 
most  timid  disciple,  who  sincerely  trusts  in  him. 
Consider  then,  my  brethren,  the  love  which  Christ 
bears  to  all  his  followers  :  a  love  strong  as  death, 
which  many  waters  cannot  quench,  nor  floods 
drown  :  and  let  it  constrain  you,  by  a  sweet  and 
irfesistible  necessity,  continually  to  look  unto  him 
with  a  spirit  of  confidential  trust.  Consider  too, 
that,  as  Mediator  between  God  and  man,  he  is  in- 
vested with  all  dominion  in  heaven,  and  earth,  and 
hell  ;  and  that  he  shall  rule  till  he  hath  put  all 
enemies  under  his  feet.  Consider,  that  in  his  Divine 
nature,  he  is  the  brightness  of  the  Father's  glory, 
and  the  express  image  of  his  person,  upholding  all 
things  by  the  word  of  his  power  ;  nay,  that  he  is 
"  the  mighty  God,  the  everlasting  Father,  the  Prince 
of  Peace."  As  therefore,  on  the  one  hand,  what  he 
hath  done  for  sinners  is  a  pledge  that  his  love  to- 
ward all  who  trust  in  him  will  never  suffer  abatement 


DISCOURSE    XV.  215 

or  diminution  ;  so,  on  the  other,  what  he  is  in  his 
own  exalted  and  Divine  character  affords  the  most 
convincing  proof,  that  if  infinite  knowledge,  and 
wisdom,  and  power,  can  secure  the  accomplishment 
of  a  purpose,  then  is  the  kingdom  of  grace  safe  ; 
then  shall  none  of  Christ's  true  disciples  perish,  nor 
shall  any  pluck  them  out  of  his  hand.  "  Be  strong, 
therefore,"  my  brethren,  "  in  the  Lord,  and  in  the 
power  of  his  might  ;"  and  let  the  Divine  majesty 
And  dominion  of  Jesus,  as  well  as  the  unwavering 
constancy  of  his  love,  lead  you  continually  to  look 
unto  Him  with  a  spirit  of  confidential  trust. 

II.  Look  unto  him,  also,  with  a  spirit  of /jMm6/e 
docility. — If  He  has  risen  upon  our  benighted  earth, 
the  glorious  Sun  of  Righteousness,  with  healing  in 
his  wings;  if  His  beams  alone  could  dispel  the 
cheerless  midnight  of  moral  ignorance  which  brood- 
ed over  all  the  Gentile  world ;  if  the  rays  of  His 
truth  are  still  necessary  to  illuminate  the  dark  places 
of  our  understanding,  and  to  pour  upon  the  soul  the 
refreshing  light  of  "  the  knowledge  of  the  glory  of 
God,  as  it  shines  in  the  face  of  Jesus  Christ ;"  then 
ought  we  no  longer  to  direct  our  course  toward 
futurity  by  the  wandering  stars  of  human  philoso- 
phy falsely  so  called,  nor  pursue,  as  guides  in  the 
path  of  duty,  the  deceptive  meteors  of  our  own 
proud  and  erring  reason.  "  We  have  a  sure  word 
of  prophecy  ;  whereunto  we  do  well  that  we  take 
heed,  as  unto  a  light  that  shineth  in  a  dark  place, 
until  the  day  dawn  and  the  day-star  arise  in  our 


214  DISCOURSE    XV. 

hearts."  "  God,  who  at  sundry  times  and  in  divers 
manners,  spake  in  times  past  unto  the  fathers  by 
the  Prophets,  hath  in  these  last  days  spoken  unto 
us  by  his  Son."  Jesus  Christ  hath  given  us  the 
words  of  eternal  life  ;  and  if  He  is  thus  the  Source 
of  all  Divine  truth  ;  if  he  is  the  medium  through 
which  Jehovah  hath  disclosed  to  us  all  that  we 
know  of  his  will  and  our  duty,  all  that  we  knovv  of 
the  pardon  of  sin  and  of  acceptance  with  God,  all 
that  we  knovv  of  an  immortality  beyond  the  grave, 
all  that  we  know  of  a  final  judgment,  all  that  we 
know  of  the  joys  of  heaven  and  the  terrors  of  hell ; 
then  most  meekly  should  we  sit  at  the  feet  of 
Jesus,  and  imbibe  the  lessons  of  wisdom  from  his 
lips.  Prize,  then,  ye  who  profess  to  be  his  disci- 
ples, the  oracles  of  Divine  Truth  which  he  has  pla- 
ced in  your  hands,  on  the  pages  of  which  he  lives 
over  again,  as  it  were,  his  life  of  humiliation  and 
suffering,  speaks  to  you  again  as  never  man  spake, 
and  "  before  your  eyes  is  evidently  set  forth  cru- 
cified among  you."  Listen  to  his  voice  ;  receive 
with  meekness  his  ingrafted  word,  which  is  able  to 
save  your  souls  ;  lean  not  to  your  own  understand- 
ings ;  look  continually  to  Jesus  Christ,  as  your  In- 
structor, and  Pattern,  and  Guide,  with  a  spirit  of 
humble  docility. 

III.  Again;  Look  unto  Jesus,  my  brethren,  as 
the  Author  and  Finisher  of  your  faith,  with  a  spirit 
of  cordial  dependence. — Our  Saviour  hath  done  so 
much  in  the  affair  of  our  salvation,  that  we  are 


DISCOURSE    XV.  215 

often  led  to  think  he  hath  not  done  all ;  and  that 
something  is  left  for  us  to  perform,  which  will  en- 
title us  to  at  least  a  small  share  of  credit  at  the  bar 
of  God.  But  this  is  to  forget,  that  "  we  were  by 
nature  the  children  of  wrath  ;"  that  we  were  dead 
in  trespasses  and  sins  ;  that  God  hath  quickened 
us  together  with  Christ ;  that  "  by  grace  we  are 
^aved  through  faith,  and  that  not  of  ourselves,  it  is 
the  gift  of  God  ;"  that  "  we  are  his  workmanship, 
created  in  Christ  Jesus  unto  good  works,  which 
God  hath  before  ordained  that  we  should  walk  in 
them."  It  is  to  forget,  that  we  cannot  go  on  to 
"  work  out  our  salvation  with  fear  and  trembling," 
unless  "  God  work  in  us,  both  to  will  and  to  do  of 
his  good  pleasure."  It  is  to  forget,  that  all  those 
wonderful  events  which  our  Saviour  accomplished 
before  the  doctrines  of  the  Cross  could  be  promul- 
gated ;  nay,  that  Divine  Truth  itself,  clad,  as  it  is, 
with  all  that  is  terrible  in  the  justice  and  attractive 
in  the  mercy  of  God,  will  produce  no  effect  upon 
the  obduracy  of  the  sinner's  heart,  without  the  ac- 
companying energy  of  the  Holy  Spirit.  No,  my 
brethren;  Jesus  Christ  claims  to  himself  the  entire 
honour  of  our  redemption.  He  died  to  procure 
that  Holy  Comforter  which  first  convinces  of  sin,  of 
righteousness,  and  of  judgment,  and  draws  the 
rebellious  to  the  foot  of  the  Cross.  And  he  now 
Hves^  having  passed  into  the  heavens,  to  intercede 
continually  before  the  throne  of  God,  for  those 
influences  of  the  Spirit,  without  which  even  his  own 
disciples  would  go  back  and   walk  no  more  with 


'216  DISCOURSE    XV. 

him.  Trust  in  him,  therefore,  at  all  times,  for  that 
energy  of  Divine  grace  which  must  ever  be  affect- 
ing your  hearts  to  purify  you  from  the  remains  of 
sin  ;  to  guard  you  against  the  allurements  of  the 
world  ;  to  fortify  you  against  the  assaults  of  the 
adversary,  and  to  ripen  you  for  heaven.  Feel  your 
own  weakness  and  insufficiency.  Pray  without 
ceasing,  that  Almighty  God  would  grant  you,  "  ac- 
cording to  the  riches  of  his  glory,  to  be  strengthened 
with  might  by  his  spirit  in  the  inner  man  ;  that 
Christ  may  dwell  in  your  hearts  by  faith  ;  that  ye 
being  rooted  and  grounded  in  love,  may  be  able  to 
comprehend  with  all  saints,  what  is  the  breadth, 
and  length,  and  depth,  and  height ;  and  to  know  the 
love  of  Christ,  which  passeth  knowledge,  that  you 
may  be  filled  with  all  the  fulness  of  God."  Thus 
look  unto  Jesus,  as  the  Author  and  Finisher  of  your 
faith,  with  a  spirit  of  cordial  dependence. 

And  now,  my  hearers,  having  attempted  to  dis- 
cover what  the  duty  is  which  our  text  enjoins,  and 
what  are  the  motives  which  urge  us  to  a  constant 
performance  of  it ;  it  becomes  us  most  seriously 
to  inquire  whether  we  do  indeed  thus  look  unto 
Jesus  as  the  Author  and  Finisher  of  our  faith,  with 
a  spirit  of  confidential  trust,  of  humble  docility, 
and  of  cordial  dependence.  One  day  we  shall  see 
him  coming  in  the  clouds  of  heaven,  invested  with 
the  awful  and  majestic  glory  of  his  Father,  and 
surrounded  with  an  innumerable  angehc  host,  to 
pass  the  sentence  of  eternal  justice  upon  all  the 


DISCOURSE  XV.  217 

enemies  of  God.  On  that  day  we  shall  hare  to 
render  at  His  bar  a  strict  account  of  the  use  we  are 
making  of  all  the  mercies  and  privileges  with  which 
we  are  now  favoured.  On  that  great  day  ©f  "  the 
wrath  of  Jesus  Christ,^^  as  the  word  of  God  most 
solemnly  denotes  it  ;  whether  we  shall  say  to  the 
mountains  and  rocks,  "  Fall  on  us,  and  hide  us 
from  the  face  of  Him  that  silteth  on  the  throne,"  or 
whether  we  shall  behold  that  Face  with  composure 
and  joy,  depends  upon  one  single  condition — a  con- 
dition most  simple  in  its  nature,  but  most  momentous 
in  its  effects.  It  is,  that  we  now  look  unto  Jesus  as 
the  Author  and  Finisher  of  our  faith.  Do  we  thus 
look  unto  him  ?  Or  is  our  eye  filled  with  the  vain 
shew  of  this  world  ?  Are  we  continually  busy  in 
gazing  upon  the  political  prodigies  and  revolutions 
of  the  day;  the  changes  of  commerce  and  trade; 
the  strifes  of  party,  and  the  contests  for  dominion  ? 
Are  we  searching  the  records  of  history,  exploring 
the  mines  of  science,  or  feasting  our  intellectual 
eye  with  the  splendid  and  fascinating  visions  of 
literature  ?  Are  we  curiously  prying  into  the  best 
projects  for  amassing  a  little  more  wealth,  for 
adding  another  leaf  to  the  laurels  of  our  reputation, 
or  shedding  on  our  couch  of  pleasure  a  softer  down  ? 
Are  we  thus  engaged,  instead  of  raising  a  single  look 
of  supplication  for  mercy  unto  Him  who  is  alone 
able  to  save  us  from  the  wrath  to  come  ?  Then 
stand  we  in  jeopardy  every  hour.  Then  are  we 
in  continual  danger  of  becoming  the  victims  of  that 
''  fiery  indignation  which  shall  devour  the  adversa- 
28 


218  DISCOURSE    XV. 

ries."  ''  He  that  despised  Moses'  law,  died  without 
mercy  under  two  or  three  witnesses.  Of  how  much 
sorer  punishment,  suppose  ye,  shall  he  be  thought 
worthy,  who  shall  tread  under  foot  the  Son  of  God, 
and  count  the  blood  of  the  covenant  wherewith  he 
was  sanctified,  an  unholy  thing ;  and  do  despite 
unto  the  Spirit  of  grace !"  For  we  know  him  that 
hath  said,  "  Vengeance  belongeth  unto  me  :  I  will 
recompence,  saith  the  Lord."  "  It  is  a  fearful  thing 
to  fall  into  the  hands  of  the  living  God." 

O  that  these  terrors  of  the  Lord,  which  the  uner- 
ring word  of  his  truth  discloses  to  our  view — these 
terrors,  which  we  yet  behold  (so  great  is  the  mercy 
of  God)  only  in  prospect — these  terrors,  which  cast 
a  gloom,  dismal  as  the  midnight  of  the  grave,  over 
the  eternal  destiny  of  the  wicked — these  terrors, 
which  are  compared  by  our  Saviour  to  "  the  worm 
that  never  dies,  to  the  fire  that  is  never  quenched" 
— these  terrors,  which  are  too  vast  for  our  concep- 
tion, even  when  conscience  awakens  the  most  fear- 
ful forebodings,  and  excites  the  troubled  imagina- 
tion to  form  its  most  stupendous  and  terrific  images 
of  all  possible  evil — these  terrors,  over  which  the 
Almighty  hath,  in  compassion,  drawn  a  veil  of  par- 
tial obscurity,  lest  the  full  sight  of  them  should 
overwhelm  us  with  irremediable  consternation  and 
despair ; — O  that  these  terrors,  which  have  not  yet 
overtaken  us,  and  from  which  we  can  yet  flee, 
njight  compel  us,  as  we  value  the  eternal  welfare  of 
our  souls,  now  to  look  unto  Jesus  Christ,  who  is 
alone  able  to  save  us  from  the  wrath  to  come  ! 


DISCOURSE    XV.  2W 

1  cannot  leave  my  subject  without  enforcing  upon 
you,  my  Christian  brethren,  the  duty  of  serious 
self-examination.  You  profess  to  be  running  the 
Christian  race,  and  to  be  striving  for  that  crown  of 
glory  which  fadelh  not  away.  Is  the  termination 
of  your  career  continually  before  you  ?  Is  the  eye 
of  your  faith  continually  directed  to  Him  from 
whose  hand  you  expect  to  receive  those  robes  of 
righteousness  and  palms  of  victory  which  will 
adorn  your  eternal  triumph  over  sin,  and  death, 
and  hell  ?  If  you  thus  look  unto  .Jesus,  the  fruits  of 
your  faith  will  not  be  hid.  They  will  put  forth  their 
brightest  and  loveliest  forms.  They  will  enrich 
your  character  with  a  beauty,  and  cast  around  it  a 
fragrance,  that  will  compel  even  a  censorious  world 
to  recognize  in  you  the  faint  though  sure  image  of 
your  Father,  who  is  in  heaven  ;  and  to  confess  that 
the  genuine  spirit  of  Christianity,  so  far  from  deba- 
sing the  human  character,  serves  to  give  it  the  great- 
est dignity  and  happiness  of  which  it  is  susceptible. 
If  you  thus  look  unto  Jesus,  he  will  most  assuredly 
shed  down  upon  you  the  gifts  and  graces  of  his 
Spirit ;  and  your  souls  will  be  always  the  happy 
residence  of  "  love,  joy,  peace,  long-suffering,  gen- 
tleness, goodness,  failh,  meekness,  temperance." 
May  Almighty  God,  by  his  grace,  enable  you  thus 
to  adorn  the  religion  which  you  profess,  and  thus  to 
feel  its  influence  in  your  hearts!  So  may  he  afford 
you  the  most  satisfactory  evidence  that  you  are 
indeed  looking  unto  Jesus  as  ihe  Author  and  Fin- 


220  DISCOURSE   XV, 

isher  of  your  taith.  So  may  he  beget  within  you  a 
lively  hope,  that  there  is  "  laid  up  for  you  a  crown 
of  righteousness,  which  the  Lord,  the  righteous 
Judge,  shall  give  you  at  the  last  day ;  and  not  to  you 
only,  but  unto  all  them  also,  that  love  his  appear- 
ing."   Amen. 


> 


m^H 


DISCOURSE  XVI. 


[Delivered  at  the  Opening  of  the  Connecticut  Asylum  for  the 
Education  of  Deaf  and  Dumb  Persons,  at  the  Request  of  the 
Directors,  April  80,  1817.) 


Just  two  years  have  elapsed,  since  the  first  steps 
were  taken  towards  the  establishment,  in  this  city, 
of  an  Asylum  for  the  Instruction  of  the  Deaf  and 
Dumb.  Those  who  then  embarked  in  this  enter- 
prize  felt  it  to  be  their  duty  to  commend  its  future 
prospects  to  the  protection  of  that  Arm  which 
moves  so  easily  the  complicated  springs  of  human 
action,  and  wields,  with  unerring  wisdom,  the  vast 
machinery  of  Providence.  Their  united  supplica- 
tions ascended  from  the  lips  of  one*  whose  venerable 
presence  has  so  often  filled  this  sacred  desk,  and 
whose  spirit,  perhaps,  now  witnesses  the  fulfilment, 
in  some  good  degree,  of  his  wishes,  and  the  answer 
of  Heaven  to  his  requests.  His  voice  no  more 
guides  our  devotions,  nor  animates  us  in  the  path 
of  duty  :  but  his  memory  is  cherished  in  our  hearts, 

•  Rev.  Nathan  Strong,  D.  D.  late  Pastor  of  the  Church  in  which 
this  discoarse  was  delivprcd. 


222  DISCOURSE    XVI. 

and,  on  occasions  like  the  present,  while  we  niouru 
his  absence  and  feel  his  loss,  let  it  be  a  source  of 
grateful  consolation  to  us,  that  the  undertaking,  of 
which  this  evening  is  the  anniversary,  began  under 
the  hopeful  influence  of  his  prayers.  It  has  met 
indeed  with  difficulties,  and  still  labours  under  em- 
barrassments, which  are  incident  to  almost  all  the 
untried  efforts  of  benevolence.  Yet,  in  its  gradual 
progress,  it  has  been  encouraged  by  the  smiles  of  a 
kind  Providence,  and  is  at  length  enabled  to  com- 
mence its  practical  operation. 

At  such  a  season,  the  Directors  of  its  concerns 
have  thought,  that  a  remembrance  of  past  favours, 
and  a  conviction  of  future  dependence  on  God, 
rendered  it  proper  again  to  unite  in  solemn  acts  of 
religious  worship.  These  acts  they  have  made  thus 
public,  from  a  grateful  sense  of  the  general  interest 
that  has  been  expressed  towards  the  Asylum ;  and 
it  is  at  their  request  that  the  speaker  rises  to  address 
this  respectable  assembly. 

He  enters  upon  the  duty  which  has  thus  devolv- 
ed upon  him,  not  reluctantly,  yet  with  diffidence 
and  solicitude,  principally  fearing  that  the  cause  of 
the  Deaf  and  Dumb  may  suffer,  and  yet  hoping 
that  God,  in  whose  hands  the  feeblest  instruments 
are  strong,  will  deign  to  make  our  meditations  not 
only  productive  of  benefit  to  the  unfortunate  objects 
of  our  pity,  but  of  eternal  good  to  our  own  souls. 
And,  my  friends,  how  soon  would  the  apologies  of 
the  speaker,  and  the  implored  candour  of  his  hear- 
ers, pass  into  forgetfulness,  could  we  feel  that  we 


DISCOURSE    XVf.  223 

are  in  the  presence  of  Almighty  God,  and  that  the 
awful  destinies  of  our  immortal  existence  are  con- 
nected with  the  events  of  this  passing  hour!  May 
the  Spirit  of  Grace  impress  these  truths  upon  our 
hearts,  while  we  take  as  the  guide  of  our  thoughts 
that  portion  of  Scripture  which  is  contained  in 


(3AIAH  XXXV.  5,  6. 

Then  the  eyes  of  the  blind  shall  he  opened^  and  the 
ears  of  the  deaf  shall  be  unstopped.  Then  shall 
the  lame  man  leap  as  an  hart^  and  the  tongue  of 
the  dumb  sing :  for  in  the  wilderness  shall  vmteis 
break  out,  and  streams  in  the  desert. 

These  words  depict  a  part  of  the  visions  of  futu- 
rity which  gladdened  the  eye  of  Isaiah,  and  irradiate 
his  writings  with  so  cheering  a  lustre  that  he  has 
been  called  "  the  evangelical  prophet."  His  pre- 
dictions are  assuming,  in  our  day,  some  of  their 
most  glorious  forms  of  fulfilment.  For  although 
they  had  a  more  direct  reference  to  the  time  of  our 
Saviour,  by  whose  miraculous  energy  the  ears  of 
the  deaf  were  opened,  and  the  tongue  of  the  dumb 
loosened,  yet  without  doubt,  as  might  be  proved 
from  the  general  scope  and  tenor  of  the  prophetic 
writings,  they  equally  allude  to  the  universal  diffu- 
sion of  the  Gospel  in  these  latter  ages  of  the  church, 
and  to  its  happy  influence  upon  the  hearts  of  all 
mankind.      The  same  Saviour,  who  went  about 


224  DISCOURSE   XVI. 

doing  good,  is  also  the  Lord  of  this  lower  creation. 
He  once  performed  the  acts  of  his  kindness  by  the 
mere  word  of  his  power :  he  now  is  mindful  of  the 
necessitous,  and  makes  provision  for  them,  through 
the  medium  of  his  providential  dispensations.  It 
should  be  matter,  therefore,  of  encouragement  to 
us,  that  the  estabhshment  which  is  now  ready  to 
receive  within  its  walls  the  sons  and  daughters  of 
misfortune,  however  humble  may  be  its  sphere  of 
exertion,  is  not  overlooked  in  the  economy  of  the 
Redeemer's  kingdom  ;  that  its  probable  influence 
is  even  shadowed  forth  in  the  sayings  of  prophecy ; 
and  that  it  forms  one  link  in  that  golden  chain  of 
universal  good-will,  which  will  eventually  embrace 
and  bind  together  the  whole  family  of  man.  Let 
it  awaken  our  gratitude  to  think,  that  our  feeble 
efforts  are  not  disregarded  by  the  great  Head  of  the 
church,  and  that  we  are  permitted  thus  to  cast  our 
mite  into  his  treasury. 

In  the  chapter  from  which  the  words  of  my  text 
are  taken,  the  prophet  has  described  the  blessings 
of  the  Redeemer's  kingdom,  in  the  richest  colours 
of  Oriental  imagery.  He  pourtrays  by  the  strongest 
and  boldest  figures,  the  joy  that  will  be  difl*used 
throughout  the  earth,  when  the  Gospel  of  Jesus 
Christ  shall  have  been  proclaimed  to  all  people, 
and  its  principles  made  the  universal  rule  of  thought 
and  conduct.  He  would  thus  teach  us  the  inti- 
mate connexion,  even  in  this  world,  between  holi- 
ness and  happiness,  and  excite  our  efforts  towards 
hastening  on  the  latter-day  glory  of  the  church,  by 


DISCOURSE    XVI.  226 

placing  before  113  the  advantages  that  will  result 
from  it.  Every  exertion,  then,  of  Christian  benevo- 
lence, which  forms  a  part  of  the  great  system  of 
doing  good,  is  entitled,  so  to  speak,  to  the  encour- 
agements which  the  prophet  holds  forth.  I  shall 
not,  therefore,  depart  from  the  spirit  of  the  text,  if. 
on  the  present  occasion,  I  attempt  to  describe  some 
of  the  benefits  expected  to  result  from  the  exertions 
which  are  making  for  the  improvement  of  the  Deaf 
and  Dumb,  and  thus  shew  how  it  will  happen,  that 
in  this  department  of  Christian  benevolence,  "  in 
the  wilderness  shall  waters  break  out,  and  streams 
in  the  desert." 

The  whole  plan  of  my  discourse,  then,  will  be  to 
state  several  advantages  likely  to  arise  from  the  es- 
tablishment of  this  Asylum,  and  to  propose  several 
motives  which  should  inspire  those  who  are  inter- 
ested in  its  welfare  with  renewed  zeal  and  the 
hopes  of  ultimate  success. 

The  instruction  of  the  Deaf  and  Dumb,  if  prop- 
erly conducted,  has  a  tendency  to  give  important 
aid  to  many  researches  of  the  philanthropist,  the 
philosopher,  and  the  divine.  The  philanthro[)ist 
and  the  philosopher  are  deeply  interested  in  the 
business  of  education.  The  cultivation  of  the  hu- 
man mind  is  paramount  to  all  other  pursuits  ;  inas- 
much as  spirit  is  superior  to  matter,  and  eternity  to 
time.  Youth  is  the  season  in  which  the  powers  of 
the  mind  begin  to  devclope  themselves,  and  Ian* 
guage  the  grand  instrument  by  which  this  devclope- 
ment  is  to  take  place.     Now  it  is  beyond  all  doubt. 

29 


226  DISCOURSE  XVI. 

that  great  improvement  has  been  made  in  the  mode 
of  instructing  children  in  the  use  and  power  of  lan- 
guage. To  wiiat  extent  these  improvements  may 
yet  be  carried,  time  alone  can  determine.  The 
very  singular  condition  in  which  the  minds  of  the 
Deaf  and  Dumb  are  placed,  and  the  peculiar  means 
which  are  necessarily  employed  in  their  instruc- 
tion, may  furnish  opportunities  for  observation  and 
experiment,  and  the  establishment  of  principles, 
with  regard  to  the  education  of  youth,  which  will 
not  be  without  essential  service  in  their  general  ap- 
plication. How  much  light  also  may  in  this  way 
be  thrown  upon  what  are  supposed  to  be  the  origin- 
al truths,  felt  and  recognized  to  be  such  by  the 
mind,  without  any  reasoning  process !  Many  spec- 
ulations, too,  which  now  are  obscure  and  unsettled, 
respecting  the  faculties  of  the  human  mind,  may  be 
rendered  more  clear  and  satisfactory.  How  many 
questions,  also,  may  be  solved,  concerning  the  capa- 
bility of  man  to  originate,  of  himself,  the  notion  of 
a  God  and  of  a  future  state  ;  or,  admitting  his  ca- 
pacity to  do  this,  whether,  as  a  matter  of  fact,  he 
ever  would  do  it !  What  discoveries  may  be  made 
respecting  the  original  notions  of  right  and  wrong, 
the  obligations  of  conscience,  and,  indeed,  most  of 
the  similar  topics  connected  with  the  moral  sense. 
These  hints  are  sufficient  to  shew,  that  beside  the 
leading  and  more  important  uses  of  giving  instruc- 
tion to  the  Deaf  and  Dumb,  their  education  might 
be  made  to  subserve  the  general  cause  of  humanity, 
and  of  correct  philosophy  and  theology. 


DISCOURSE  XVI.  227 

But  I  pass  to  considerations  of  more  immediate 
advantage  ;  and  one  is,  that  of  aflfording  consolation 
to  the  relatives  and  friends  of  these  unfortunates. 
Parents,  make  the  case  your  own!  Fathers  and 
mothers,  think  what  would  be  your  feelings,  were 
the  son  of  your  expectations,  or  the  daughter  of 
your  hopes,  to  be  found  in  this  unhappy  condition  ! 
The  lamp  of  reason  already  lights  its  infant  eye  ; 
the  smile  of  intelligence  plays  upon  its  counte- 
nance ;  its  little  hand  is  stretched  forth  in  signifi- 
cant expression  of  its  wants  ;  the  delightful  season 
of  prattling  converse  has  arrived  ;  but  its  artless 
lispings  are  in  vain  anticipated  with  paternal  ar- 
dour ;  the  voice  of  maternal  affection  falls  unheard 
on  its  ear ;  its  silence  begins  to  betray  its  misfor- 
tune, and  its  look  and  gesture  soon  prove,  that  it 
must  be  forever  cut  off  from  colloquial  intercourse 
with  man,  and  that  parental  love  must  labour  under 
unexpected  difliculties,  in  preparing  it  for  its  jour- 
ney through  the  thorny  world  upon  which  it  has 
entered.  How  many  experiments  must  be  made 
before  its  novel  language  can  be  understood  !  How 
often  must  its  instruction  be  attempted  before  the 
least  improvement  can  take  place  I  How  imperfect, 
after  every  effort,  must  this  improvement  be !  Who 
shall  shape  its  future  course  through  life  ?  Who 
shall  provide  it  with  sources  of  intellectual  com- 
fort "^  Who  shall  explain  to  it  the  invisible  realities 
of  a  future  world  ?  Ah !  my  hearers,  I  could  spread 
before  you  scenes  of  a  mother's  anguish,  I  could 
read  to  you  letters  of  a  father's  anxiety,  which 


22S  DISCOURSE  XVI. 

would  not  fail  to  move  your  hearts  to  pity,  and  your 
eyes  to  tears,  and  to  satisfy  you  that  the  prospect 
which  the  instruction  of  their  deaf  and  dumb  chil- 
dren opens  to  parents,  is  a  balm  for  one  of  the  keen- 
est of  sorrows,  inasmuch  as  it  is  a  relief  for  what 
has  been  hitherto  considered  an  irremediable  mis- 
fortune. 

The  most  important  advantages,  however,  in  the 
education  of  the  Deaf  and  Dumb,  accrue  to  those 
who  are  the  subjects  of  it ;  and  these  are  advanta- 
ges which  it  is  extremely  difficult  for  those  of  us, 
who  are  in  possession  of  all  our  faculties,  duly  to 
appreciate.  He,  whose  pulse  has  always  beat  high 
with  health,  little  understands  the  rapture  of  recov- 
ery from  sickness.  He,  who  has  always  trod  the 
soil,  and  breathed  the  air  of  freedom,  cannot  sym- 
pathize with  the  feelings  of  ecstacy  which  glow  in 
the  breast  of  him  who,  having  long  been  the  tenant 
of  some  dreary  dungeon,  is  brought  forth  to  the 
cheering  influence  of  light  and  liberty. 

But  there  is  a  sickness  more  dreadful  than  that 
of  the  body  ;  there  are  chains  more  galling  than 
those  of  the  dungeon — the  immortal  mind  preying 
upon  itself,  and  so  imprisoned  as  not  to  be  able  to 
unfold  its  intellectual  and  moral  powers,  and  to  at- 
tain to  the  comprehension  and  enjoyment  of  those 
objects,  which  the  Creator  has  designed  as  the 
sources  of  its  highest  expectations  and  hopes. — 
Such  must  often  be  the  condition  of  the  uninstruc- 
ted  Deaf  and  Dumb !  What  mysterious  darkness 
must  sadden   their  souls  !    How  imperfectly  can 


DI6COURSE  XVI.  2^ 

they  account  for  the  wonders  that  surround  them  ! 
Must  not  each  one  of  them,  in  the  language  of 
thought,  sometimes  say,  "  What  is  it  that  makes 
me  differ  from  my  fellow-men  ?  Why  are  they  so 
much  my  superiors  ?  What  is  that  strange  mode  of 
communicating  by  which  they  understand  each 
other  with  the  rapidity  of  lightning,  and  which  en- 
livens their  faces  with  the  brightest  expressions  of 
joy  ?  Why  do  I  not  possess  it ;  or  why  can  it  not 
be  communicated  to  me  ?  What  are  those  mysteri- 
ous characters,  over  which  they  pore  with  such 
incessant  delight,  and  which  seem  to  gladden  the 
hours  that  pass  by  me  so  sad  and  cheerless  ?  What 
mean  the  ten  thousand  customs,  which  I  witness 
in  the  private  circles  and  the  public  assemblies,  and 
which  possess  such  mighty  influence  over  the  con- 
duct and  feelings  of  those  around  me  ?  And  that 
termination  of  life  ;  that  placing  in  the  cold  bosom 
of  the  earth,  those  whom  1  have  loved  so  long  and 
30  tenderly ;  how  it  makes  me  shudder! — What  is 
death  ? — Why  are  my  friends  thus  laid  by  and  for- 
gotten ?  Will  they  never  revive  from  this  strange 
slumber  ?  Shall  the  grass  always  grow  over  them  ? 
Shall  I  see  their  faces  no  more  for  ever  ?  And  must 
I  also  thus  cease  to  move,  and  fall  into  an  eternal 
sleep  ?" 

And  these  are  the  meditations  of  an  immortal 
mind — looking  through  the  grates  of  its  prison- 
house  upon  objects,  on  which  the  rays  of  Revela- 
tion shed  no  light,  but  all  of  which  are  obscured  by 
the  shadows  of  doubt,  or  shrouded  in  the  darkest 


230  '  d'iscourse  xvi. 

gloom  of  ignorance.  And  this  mind  may  be  set  free  ; 
may  be  enabled  to  expatiate  through  the  boundless 
fields  of  intellectual  and  moral  research  ;  may  have 
the  cheering  doctrines  of  life  and  immortality, 
through  Jesus  Christ,  unfolded  to  its  view  ;  may  be 
led  to  understand  who  is  the  Author  of  its  being — 
what  are  its  duties  to  him — how  its  offences  may 
be  pardoned  through  the  blood  of  the  Saviour — how 
its  affections  may  be  purified  through  the  influences 
of  the  Spirit — how  it  may  at  last  gain  the  victory 
over  death,  and  triumph  over  the  horrors  of  the 
grave.  Instead  of  having  the  scope  of  its  vision 
terminated  by  the  narrow  horizon  of  human  life,  it 
stretches  into  the  endless  expanse  of  eternity ; — 
instead  of  looking,  with  contracted  gaze,  at  the 
little  circle  of  visible  objects,  with  which  it  is  sur- 
rounded, it  rises  to  the  majestic  contemplation  of 
its  own  immortal  existence,  to  the  sublime  concep- 
tion of  an  Infinite  and  Supreme  Intelligence,  and  to 
the  ineffable  displays  of  his  goodness  in  the  wonders 
of  redeeming  love. 

Behold  these  immortal  minds  !  Some  of  them 
are  before  you  ;  the  pledges,  we  trust,  of  multitudes 
who  will  be  rescued  from  the  thraldom  of  ignor- 
ance. Pursue,  in  imagination,  their  future  progress 
in  time,  and  in  eternity,  and  say,  my  hearers, 
whether  I  appreciate  too  highly  the  blessings  which 
we  wish  to  be  made  the  instruments  of  conferring 
upon  the  Deaf  and  Dumb. 

For  the  means  of  anticipating  these  blessings  the 
Deaf  and  Dumb  owe  much  to  the  liberality  of  gen- 


DISCOURSE  5CVJ.  231 

erous  individuals  in  our  sister  States ;  whose  be- 
nevolence is  only  equalled  by  the  expanded  view 
which  they  take  of  the  importance  of  concentrating, 
at  present,  the  resources  of  the  country  in  one 
establishment,  that,  by  the  extent  of  its  means, 
the  number  of  its  pupils,  and  the  qualifications  of 
its  instructors,  it  may  enjoy  the  opportunity  of 
maturing  a  uniform  system  of  education  for  the 
Deaf  and  Dumb,  and  of  training  up  teachers  for 
such  remoter  places  as  may  need  similar  establish- 
ments. 

This  State,  too,  has,  we  trust,  given  a  pledge, 
that  it  will  not  abandon  an  Asylum  which  its  own 
citizens  have  had  the  honour  of  founding,  and 
which  claims  a  connexion  (a  humble  one  indeed) 
with  its  other  humane  and  literary  institutions. 

In  this  city,  however,  have  the  principal  efforts 
been  made  in  favour  of  this  undertaking.  Here,  in 
the  wise  dispensations  of  his  providence,  God  saw 
fit  to  afflict  an  interesting  child  with  this  affecting 
calamity,  that  her  misfortune  might  move  the  feel- 
ings, and  rouse  the  efforts  of  her  parents  and  friends, 
in  behalf  of  her  fellow-sufferers.  Here  was  excited, 
in  consequence,  that  spirit  of  research  which  led  to 
the  melancholy  discovery  that  our  own  small  Stale 
probably  contains  one  hundred  of  these  unfortunates. 
Here  were  raised  up  the  original  benefactors  of  the 
Deaf  and  Dumb,  whose  benevolence  has  enabled 
the  Asylum  to  open  its  doors  for  the  reception  of 
pupils  much  sooner  than  was  at  first  contemplated. 
Here,  the  hearts  of  many  have  been  moved  to  offices 


232  DISCOURSE  xvr. 

of  kindness,  and  labours  of  love,  wliich  the  objects 
of  their  regard  will  have  reason  ever  to  remember 
with  affectionate  gratitude  ;  and  here  is  witnessed, 
for  the  first  time  in  this  western  world,  the  affect- 
ing sight  of  a  little  group  of  fellow-sufferers  assem- 
bling for  instruction,  whom  neither  sex,  nor  age, 
nor  distance,  could  prevent  from  hastening  to  em- 
brace the  first  opportunity  of  aspiring  to  the  privi- 
leges that  we  enjoy,  as  rational,  social,  and  immor- 
tal beings.  They  know  the  value  of  the  gift  that  is 
offered  them,  and  are  not  reluctant  to  quit  the  de- 
lights of  their  native  home — (delights  doubly  dear 
to  those  whose  circle  of  enjoyment  is  so  contracted) 
— nor  to  forsake  the  endearments  of  the  parental 
roof,  that  they  may  find,  in  a  land  of  strangers,  and 
through  toils  of  indefatigable  perseverance,  the 
treasures  of  wisdom  and  knowledge.  How  can  the 
importunity  of  such  suppliants  be  rejected  I  Hard 
is  that  heart  which  can  resist  such  claims  upon  its 
kindness. 

Nor,  we  trust,  will  motives  be  found  wanting  for 
future  exertions  in  behalf  of  these  children  of  mis- 
fortune. It  is  always  more  blessed  to  give  than 
to  receive. — Efforts  of  charity,  prudently  and  use- 
fully directed,  never  fail  abundantly  to  repay  those 
by  whom  they  are  made.  This  is  true,  not  only 
with  regard  to  individuals,  but  also  public  bodies 
of  men.  That  town,  whose  character  is  one  of 
benevolence  and  good-will  towards  the  unhappy, 
enjoys,  in  the  opinion  of  all  the  wise  and  good,  a 
reputation  more  exalted,  more  valuable,  more  noble, 


DISCOURSE  XVI,  23S 

than  it  can  possibly  gain  by  the  most  extensive 
pursuits  of  commerce  and  the  arts ;  by  the  most 
elaborate  improvements  in  trade  or  manufactures ; 
by  the  richest  displays  of  its  wealth,  or  the  splendour 
of  its  edifices ;  by  the  proudest  monuments  of  its 
taste  or  genius.  It  gains,  too,  the  smiles  of  Heaven, 
whose  blessings  descend  upon  it  in  various  forms 
of  Divine  nmnificence.  While  the  hearts  of  its  in- 
habitants expand  in  charity  towards  others,  and  the 
labours  of  their  hands  are  united  in  one  common 
object,  they  learn  together  the  pleasure  of  doing 
good  ;  they  find  at  least  one  green  spot  of  repose 
in  the  desert  of  life,  where  they  may  cull  some 
fruits  of  paradise,  and  draw  refreshment  from 
streams  that  flow  from  the  river  of  God.  They 
feel  that  they  are  fellow-pilgrims  in  the  same  wil- 
derness of  cares  and  sorrows  ;  and,  while  they  look 
to  that  country  to  which  they  are  all  hastening, 
while  they  tread  in  the  footsteps  of  Him  who  went 
about  doing  good,  how  quickly  do  their  differences 
of  opinion  soften ;  the  lines  of  sectarian  division 
melt  away  ;  and  even  political  jealousies  and  ani- 
mosities retire  into  the  shades  of  forgetfulness! 

Yes,  my  hearers,  godliness  hath  the  promise  of 
this  life,  as  well  as  of  that  which  is  to  come.  The 
spirit  of  Christian  benevolence  is  the  only  one 
which  will  change,  completely,  the  aspect  of  human 
affairs.  It  has  already  begun  to  knit  together  the 
affections,  not  only  of  towns  and  villages,  but  of 
numerous  sects  throughout  the  world,  and  seems  to 
be  preparing  to  embrace  within  its  influence  even 

30 


234  DISCOURSE  XVI. 

states  and  kingdoms.  On  its  hallowed  ground,  a 
respite  is  given  to  political  and  religious  warfare; 
— men  lay  down  the  weapons  of  contention,  and 
cherish,  for  a  season  at  least,  the  Divine  temper  of 
peace  on  earth,  and  good  will  towards  men. 

Every  charitable  effort,  conducted  upon  Chris- 
tian principles,  and  with  a  dependence  on  the  Su- 
preme Head  of  the  church,  forms  a  part  of  the  great 
system  of  doing  good,  and  looks  forward  to  that 
delightful  day,  when  the  earth  shall  be  filled  with 
righteousness,  and  peace,  and  joy  in  the  Holy 
Ghost. 

While,  therefore,  my  hearers,  I  would  endeavour 
to  excite  an  interest  in  your  hearts  in  behalf  of  our 
infant  establishment,  by  pourtraying  its  advantages, 
and  addressing  to  you  motives  of  encouragement 
with  regard  to  its  future  progress,  drawn  from  topics 
of  a  more  personal  and  local  kind,  permit  me  to 
place  before  you  the  purest  and  noblest  motive  of 
ail,  in  this,  and  in  every  charitable  exertion  ; — the 
tendency  it  will  have  to  promote  the  welfare  of  the 
Redeemer's  Kingdom. 

It  was  the  future  advent  of  this  kingdom  which 
filled  the  heart  of  the  prophet  with  rapture,  when 
he  wrote  the  chapter  which  has  been  read  in  our 
hearing.  Do  we  participate,  in  any  degree,  of  his 
spirit?  Do  our  efforts  for  doing  good,  however 
humble  may  be  their  sphere  of  influence,  proceed 
from  a  wish  that  thus  we  may  be  made  the  instru- 
ments of  advancing  that  period,  when  the  heathen 
shall  be  given  to  Christ  for  his  inheritance,  and 


DISCOURSE  XVI.  235 

the  uttermost  parts  of  the  earth  for  his  possession  ; 
when,  through  the  influence  of  his  Gospel,  and  the 
efficacy  of  his  Grace,  "  the  wilderness  and  solitary 
place  shall  be  glad,  and  the  desert  shall  rejoice  and 
blossom  as  the  rose  ;"  when  "  the  ransomed  of  the 
Lord  shall  return,  and  come  to  Zion,  with  songs 
and  everlasting  joy  upon  their  heads :  when  they 
shall  obtain  joy  and  gladness,  and  sorrow  and  sigh- 
ing shall  flee  away." 

It  is  Jesus  Christ  whom  we  are  thus  bound  to 
love,  to  imitate,  and  to  obey.  We  are  stewards, 
but  of  His  bounty  ;  we  are  labourers  in  His  vine- 
yard. Whatsoever  we  do,  should  be  done  in  His 
name.  For  it  is  by  this  test,  that  all  our  efforts  to 
do  good  will  be  tried  at  the  great  day  of  His  dread 
and  awful  retribution.  Let  us  not  fail  then  to  make 
a  suitable  improvement  of  this  occasion,  by  inquir- 
ing, whether  our  benevolence  towards  men  springs 
from  love  towards  the  Saviour  of  our  souls ;  wheth- 
er our  humanity  is  something  more  than  the  off- 
spring of  mere  sympathetic  tenderness  :  for  it  is  a 
truth  which  rests  on  the  authority  of  our  final  Judge, 
that,  without  the  principle  of  Divine  love  within 
our  breasts,  we  may  bestow  all  our  goods  to  feed 
the  poor,  we  may  give  our  very  bodies  to  be  burn- 
ed, and  yet  by  all  this  be  profited  nothing. 

While  we  seek,  therefore,  to  sooth  the  distresses 
and  dispel  the  ignorance  of  the  unfortunate  objects 
of  our  regard;  while  we  would  unfold  to  them  the 
wonders  of  that  Religion  in  which  we  profess  to  be- 
lieve, and  set  before  them  the  love  of  that  Saviour 


236  DISCOURSE   XVI. 

on  whom  all  our  hopes  rest ;  let  us  be  grateful  to 
God  for  the  very  superior  advantages  which  we  en- 
joy— consider  how  imperfectly  we  improve  them — 
be  mindful,  that  after  all  we  do,  we  are  but  unprof- 
itable servants — and  thus,  feeling  the  necessity  of 
our  continual  reliance  upon  Jesus  Christ,  trust  alone 
to  His  righteousness  for  acceptance  with  God. 
That  this  may  be  the  sure  foundation,  to  each  one 
of  us,  of  peace  in  this  world,  and  of  happiness  in 
the  next,  may  God  of  his  mercy  grant !     Amen> 


237 

TA€  fottovying  Hymns,  composed  for  the  occasion, 
made  a  part  of  the  Religious  Exercises  of  the 
Evening. 

HYMN  I.     (Isaiah  xxxv.) 

The  wild  and  solitary  place, 

Where  lonely  silence  frown'd, 
Awakes  to  verdure,  light  and  grace, 

With  sudden  beauty  crown'd. 

Through  the  long  waste,  neglected  soil, 

A  stream  of  mercy  flows ; 
And  bids  its  thirsty  desert  smile, 

And  blossom  as  the  rose. 

Ye  feeble  hands,  your  strength  renew ; 

Ye  doubtful  hearts,  believe  ; 
Unclose  your  eyes,  ye  blind,  and  view ; 

Ye  sad,  no  longer  grieve. 

Behold !  the  deafen'd  ear  has  caught 

Salvation's  raptured  sound  ; 
Praise  to  the  speechless  lip  is  taught, 

The  helpless  lost  are  found. 
-  • 
Say  then,  with  joyful  voice  aloud, 

Jehovah's  work  we  see  : 
He  hath  his  way  within  the  cloud, 

His  footsteps  on  the  sea. 


238 

But  righteous  is  he  to  perform  ; 

His  word  is  truth  indeed : 
And  'mid  the  sunshine  or  the  storm, 

His  purposes  proceed. 


HYMN  n. 

While  in  this  glad,  inspiring  hour. 
We  praise  Almighty  Grace  and  Power, 
While  strains  of  grateful  music  rise. 
E'en  with  their  tone  remembrance  sighs. 

He,  who  implor'd,  with  zeal  divine, 
A  blessing  on  this  great  design. 
Now  sleeps  in  dust  ;  and  sad  we  bend 
To  mourn  the  Pastor  and  the  Friend. 

Yet,  oh  !  if  angels  cloth'd  in  light, 
E'er  hover  round  this  vale  of  night ; 
If  mortal  wanderings  ever  prove 
Their  watchful  glance  of  guardian  love  : 

Perchance,  he  views  his  earthly  home, 
This  lonely  flock,  this  holy  dome  ; 
And  while  our  humble  prayers  arise. 
Aids  with  his  harp  the  sacrifice. 


239 


But  who  can  speak  his  bou^dfless  joys, 
When  those  who  heard  then  Shepherd's  voice. 
Shall  meet  him  in  a  world  of  est, 
And  join  the  spirits  of  the  blest? 


HYMN  III. 

Ye  happy,  rescued  throng, 
Escap'd  from  gathering  night, 
Who  mourn'd  in  darkness  long, 
While  all  around  was  light. 
As  through  the  cloud 
The  day-star  gleams, 
Oh  !  love  the  Hand 
That  gave  its  beams. 

And  ye  whose  soften'd  souls 
Each  generous  feeling  prove. 
Whose  prayers  and  labours  aid 
This  ministry  of  love ; 

Jehovah's  name 

Conspire  to  raise ; 

His  was  the  work, 

Be  his  the  praise. 


Gcopi^e  Goodwin  &  Sons, 
Printers,  H&rtford. 


14  DAY  USE 

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